Deuteronomy 20:10
in Deuteronomy 20When you approach a city to fight against it, you are to make an offer of peace.
BSB
The same verse in ASV and KJV ▾
ASV
When thou drawest nigh unto a city to fight against it, then proclaim peace unto it.
KJV
When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
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This verse in Deuteronomy 20
Commentary
8 notes on this verseProclaim peace unto it - Interpreters are greatly divided concerning the objects of this law. The text, taken in connection with the context, (see Deu 20:15-18), appears to state that this proclamation or offer of peace to a city is only to be understood of those cities which were situated beyond the limits of the seven anathematized nations, because these latter are commanded to be totally destroyed. Nothing can be clearer than this from the bare letter of the text, unless some of the words, taken separately, can be shown to have a different meaning.
This site's exposition
When thou comest nigh unto a city
on Deuteronomy 20:10-15
The order is peace first and siege second, and the offer is made before the city is invested. A city that answers peace becomes tributary and serves, so its people live under Israel rather than beside it. Verse 15 then limits the whole paragraph to cities very far off, which are not of the cities of these nations, and Adam Clarke reports that interpreters have long divided over how wide the peace offer runs. Moses had already done this at 2:26, sending words of peace to Sihon king of Heshbon before any fighting.
The record, by era
The Puritans and the Awakening4 voices
That is (say the Jewish writers), "upon condition that they renounce idolatry, worship the God of Israel, as proselytes of the gate that were not circumcised, pay to their new masters a yearly tribute, and submit to their government:" on these terms the process of war should be stayed, and their conquerors, upon this submission, were to be their protectors,
Some think that even the seven nations of Canaan were to have this offer of peace made to them; and the offer was no jest or mockery, though it was of the Lord to harden their hearts that they should not accept it, Josh. xi. Others think that they are excluded (
quarantine:debris (2026-07-29) — unbalanced-parens
Eaten of it - Hebrew. made it common, namely, for the use of himself and family and friends, which it was not, 'till the fifth year. Make captains - Or rather, as the Hebrew hath it, they shall set or place the captains of the armies in the head or front of the people under their charge, that they may conduct them, and by their example encourage their soldiers.
When thou comest nigh unto a city to fight against it,....
The Nineteenth Century1 voice
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
When thou comest nigh unto a city to fight against it, then proclaim peace unto it--An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (De 20:17, 18).
1 more voice on this verse
The Nineteenth Century1 voice
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Directions intended to prevent wanton destruction of life and property in sieges. Deu 20:16 Forbearance, however, was not to be shown toward the Canaanite nations, which were to be utterly exterminated (compare Deu 7:1-4). The command did not apply to beasts as well as men (compare Jos 11:11, Jos 11:14). Deu 20:19 The parenthesis may he more literally rendered “for man is a tree of the field,” i. e., has his life from the tree of the field, is supported in life by it (compare Deu 24:6). The Egyptians seem invariably to have cut down the fruit-trees in war.
How the passage was read
What the Jewish commentators add
When you near a city to do battle against it, you are to offer it [ words of ] peace.
1 more on this passage, in their own words ▾
“[Their surrender is not to be accepted] until they accept tribute and servitude upon themselves.” This is the language of Rabbeinu Shlomo [Rashi]. And in the Sifre the Rabbis have said: 340 Sifre, Shoftim.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
9 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| כִּֽי־ | ki- | if | H3588 → | 4482 times |
| תִקְרַ֣ב | tikrav | you will draw near | H7126 → | 280 times |
| אֶל־ | ʾel- | to | H413 → | 5510 times |
| עִ֔יר | ʾir | a city | H5892 → | 1090 times |
| לְהִלָּחֵ֖ם | lehilachem | to fight | H3898 → | 177 times |
| עָלֶ֑יהָ | ʾaleiha | on it | H5921 → | 5755 times |
| וְקָרָ֥אתָ | vekarata | and you will proclaim | H7121 → | 733 times |
| אֵלֶ֖יהָ | ʾeleiha | to it | H413 → | 5510 times |
| לְשָׁלֽוֹם׃ | leshalom | to peace | H7965 → | 236 times |
כִּֽי־if
ki-H3588 →4482 times
תִקְרַ֣בyou will draw near
tikravH7126 →280 times
אֶל־to
ʾel-H413 →5510 times
עִ֔ירa city
ʾirH5892 →1090 times
לְהִלָּחֵ֖םto fight
lehilachemH3898 →177 times
עָלֶ֑יהָon it
ʾaleihaH5921 →5755 times
וְקָרָ֥אתָand you will proclaim
vekarataH7121 →733 times
אֵלֶ֖יהָto it
ʾeleihaH413 →5510 times
לְשָׁלֽוֹם׃to peace
leshalomH7965 →236 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
2 Corinthians 5:18All this is from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation:
it leads to
- Colossians 1:20–21
and through Him to reconcile to Himself all things, whether things on earth or things in heaven, by making peace through the blood of His cross.
- Romans 5:1
Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ,
Reached by 2 separate paths from here.
- Romans 5:10–11
For if, when we were enemies of God, we were reconciled to Him through the death of His Son, how much more, having been reconciled, shall we be saved through His life!
- 2 Corinthians 5:19–20
that God was reconciling the world to Himself in Christ, not counting men’s trespasses against them. And He has committed to us the message of reconciliation.
- Ephesians 2:16–17
and reconciling both of them to God in one body through the cross, by which He extinguished their hostility.
- Colossians 1:20–21
Through
Isaiah 57:19bringing praise to their lips. Peace, peace to those far and near,” says the LORD, “and I will heal them.”
it leads to
- Acts 2:39
This promise belongs to you and your children and to all who are far off—to all whom the Lord our God will call to Himself.”
Reached by 2 separate paths from here.
- Hebrews 13:15
Through Jesus, therefore, let us continually offer to God a sacrifice of praise, the fruit of lips that confess His name.
- Acts 2:39
Through
Ephesians 2:17He came and preached peace to you who were far away and peace to those who were near.
it leads to
- Isaiah 57:19–21
bringing praise to their lips. Peace, peace to those far and near,” says the LORD, “and I will heal them.”
- Isaiah 57:19–21
Where this verse is studied
On this page
Studies1
About Deuteronomy
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament and Matthew Henry, Commentary on the Whole Bible.