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Deuteronomy 24:12

in Deuteronomy 24

If he is a poor man, you must not go to sleep with the security in your possession;

BSB

The same verse in ASV and KJV ▾

ASV

And if he be a poor man, thou shalt not sleep with his pledge;

KJV

And if the man be poor, thou shalt not sleep with his pledge:

This verse in Deuteronomy 24

Commentary

5 notes on this verse

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

And if the man be poor, etc. - 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 the note on Exo 22:

This site's exposition

When you lend anything to your neighbor

on Deuteronomy 24:10-15

The creditor stands outside and the debtor brings the security out. A poor man's house is never entered over a debt.

This site's exposition

If he is a poor man

A pledge that must return to the poor man at sunset gives the lender little security. Henry and Wesley read the rule as forbidding his cloak as security at all.

The record, by era

The Puritans and the Awakening2 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

"Nay, thou shalt not only have the prayers and good wishes of thy poor brother, but it shall be righteousness to thee before the Lord thy God, " that is, "It shall be accepted and rewarded as an act of mercy to thy brother and obedience to thy God, and an evidence of thy sincere conformity to the law.

quarantine:debris (2026-07-29) — odd-straight-quotes

And if the man be poor,.... Which may be thought to be the case of everyone that gives pledges for a debt he owes, or a sum of money he borrows; yet there might be a difference: some might be so very destitute of goods and raiment in their houses, that whatever they parted with was distressing to them, and they could not well do without it: thou shalt not sleep with his pledge; nor keep it a night; but deliver it to him, before he went to bed, and laid himself down to sleep.

How the passage was read

What the Jewish commentators add

AND IF HE BE A POOR MAN, [THOU SHALT NOT SLEEP WITH HIS PLEDGE]. The term “poor” applies to him who has no alternative pledge similar to the item he gave him [the creditor].
Ramban: Spain, 1194–1270 · Ramban on Deuteronomy 24:12:1, via Sefaria, Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
1 more on this passage, in their own words ▾
כבוא השמש [THOU SHALT RESTORE HIM THE PLEDGE] WHEN THE SUN GOETH DOWN — if it be a night garment; whilst if it be a garment worn during the day restore it to him in the morning.
Rashi: France, 1040–1105 · Rashi on Deuteronomy 24:13:1, via Sefaria, Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934

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

7 Hebrew words

Every 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.

  • וְאִם־and if

    veim-H518 →1069 times

  • אִ֥ישׁ[is] a person

    ʾishH376 →1663 times

  • עָנִ֖יpoor

    ʾaniH6041 →73 times

  • ה֑וּאhe

    hu'H1931 →1879 times

  • לֹ֥אnot

    lo'H3808 →5168 times

  • תִשְׁכַּ֖בyou will lie down

    tishkavH7901 →212 times

  • בַּעֲבֹטֽוֹ׃in pledge his

    baavotoH5667 →4 times

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each 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

    Job 22:6

    For you needlessly demanded security from your brothers and deprived the naked of their clothing.

    it leads to

    • Exodus 22:26

      If you take your neighbor’s cloak as collateral, return it to him by sunset,

    • Ezekiel 18:12

      He oppresses the poor and needy; he commits robbery and does not restore a pledge. He lifts his eyes to idols; he commits abominations.

    • Ezekiel 18:16

      He does not oppress another, or retain a pledge, or commit robbery. He gives his bread to the hungry and covers the naked with clothing.

    • Job 24:3

      They drive away the donkey of the fatherless and take the widow’s ox in pledge.

  • Through

    Deuteronomy 24:17

    Do not deny justice to the foreigner or the fatherless, and do not take a widow’s cloak as security.

    it leads to

    • Deuteronomy 16:19

      Do not deny justice or show partiality. Do not accept a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.

    • Exodus 23:6

      You shall not deny justice to the poor in their lawsuits.

    • Deuteronomy 27:19

      ‘Cursed is he who withholds justice from the foreigner, the fatherless, or the widow.’ And let all the people say, ‘Amen!’

    • Exodus 22:21–22

      You must not exploit or oppress a foreign resident, for you yourselves were foreigners in the land of Egypt.

Where this verse is studied

About Deuteronomy

Moses Viewing the Promised Land, Frederic Edwin Church, 1846. Public domain.
Moses Viewing the Promised Land, Frederic Edwin Church, 1846. Public domain.

This page draws on Adam Clarke, Commentary on the Bible; John Gill, Exposition of the Old Testament; 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.