Deuteronomy 24:20
Deuteronomy 24:20 in Multiple Translations
When you beat the olives from your trees, you must not go over the branches again. What remains will be for the foreigner, the fatherless, and the widow.
When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
When thou beatest thine olive-tree, thou shalt not go over the boughs again: it shall be for the sojourner, for the fatherless, and for the widow.
When you are shaking the fruit from your olive-trees, do not go over the branches a second time: let some be for the man from a strange land, the child without a father, and the widow.
When you shake the olive trees to knock down the olives, don't go over the branches again. What's left is for the foreigners, the orphans, and the widows.
When thou beatest thine oliue tree, thou shalt not goe ouer the boughes againe, but it shalbe for the stranger, for the fatherlesse, and for the widowe.
'When thou beatest thine olive, thou dost not examine the branch behind thee; to the sojourner, to the fatherless, and to the widow, it is.
When you beat your olive tree, you shall not go over the boughs again. It shall be for the foreigner, for the fatherless, and for the widow.
When thou beatest thy olive-tree, thou shalt not go over the boughs again: it shall be for the stranger, for the fatherless, and for the widow.
If thou have gathered the fruit of thy olive trees, thou shalt not return to gather whatsoever remaineth on the trees: but shalt leave it for the stranger, for the fatherless, and the widow.
And when you have harvested/picked all your olives from the trees once, do not go back to pick the ones that are still on the trees.
Berean Amplified Bible — Deuteronomy 24:20
BAB
Word Study
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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 24:20 Interlinear (Deep Study)
BIB
HEB
כִּ֤י
תַחְבֹּט֙
זֵֽיתְ/ךָ֔
לֹ֥א
תְפָאֵ֖ר
אַחֲרֶ֑י/ךָ
לַ/גֵּ֛ר
לַ/יָּת֥וֹם
וְ/לָ/אַלְמָנָ֖ה
יִהְיֶֽה
כִּ֤י
kîy
H3588
for
Conj
תַחְבֹּט֙
châbaṭ
H2251
to beat
V-Qal-Imperf-2ms
זֵֽיתְ/ךָ֔
zayith
H2132
olive
N-ms | Suff
לֹ֥א
lôʼ
H3808
not
Part
תְפָאֵ֖ר
pâʼar
H6286
to beautify
V-Piel-Imperf-2ms
אַחֲרֶ֑י/ךָ
ʼachar
H310
after
Prep | Suff
לַ/גֵּ֛ר
gêr
H1616
sojourner
Prep | N-ms
לַ/יָּת֥וֹם
yâthôwm
H3490
orphan
Prep | N-ms
וְ/לָ/אַלְמָנָ֖ה
ʼalmânâh
H490
widow
Conj | Prep | N-fs
יִהְיֶֽה
hâyâh
H1961
to be
V-Qal-Imperf-3ms
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 24:20
כִּ֤י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
תַחְבֹּט֙
châbaṭ
H2251
"to beat"
V-Qal-Imperf-2ms
This Hebrew word means to beat or knock something out, like threshing grain. It is used in the Old Testament to describe physical labor or battle. In the KJV, it is translated as 'beat' or 'thresh'.
Definition: 1) to beat, beat out, beat off, thresh 1a) (Qal) 1a1) to beat out 1a2) to beat off 1b) (Niphal) to be beaten out
Usage: Occurs in 5 OT verses. KJV: beat (off, out), thresh. See also: Deuteronomy 24:20; Ruth 2:17; Isaiah 27:12.
זֵֽיתְ/ךָ֔
zayith
H2132
"olive"
N-ms | Suff
The Hebrew word for olive tree or olive berry, often associated with oil and light. In Deuteronomy 8:8, the olive tree is listed as one of the blessings of the Promised Land, and in Matthew 24:3, Jesus teaches on the Mount of Olives.
Definition: 1) olive, olive tree 1a) olive tree 1b) olives 2) mountain facing Jerusalem on the east side
Usage: Occurs in 36 OT verses. KJV: olive (tree, -yard), Olivet. See also: Genesis 8:11; Nehemiah 5:11; Psalms 52:10.
לֹ֥א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תְפָאֵ֖ר
pâʼar
H6286
"to beautify"
V-Piel-Imperf-2ms
This verb means to make something beautiful or to boast about oneself. It can also mean to explain or make something clear. In the Bible, it is used to describe pride or beauty. The KJV translates it as 'beautify' or 'glorify'.
Definition: 1) to glorify, beautify, adorn 1a) (Piel) to glorify, beautify 1b) (Hithpael) 1b1) to glorify oneself 1b2) to get glory to oneself, be glorified
Usage: Occurs in 14 OT verses. KJV: beautify, boast self, go over the boughs, glorify (self), glory, vaunt self. See also: Exodus 8:5; Isaiah 49:3; Psalms 149:4.
אַחֲרֶ֑י/ךָ
ʼachar
H310
"after"
Prep | Suff
Achar means backwards or after, used to describe something that happens later or in the rear. It is used in various senses in the Bible, including in 1 Kings 12:18.
Definition: 1) after the following part, behind (of place), hinder, afterwards (of time) 1a) as an adverb 1a1) behind (of place) 1a2) afterwards (of time) 1b) as a preposition 1b1) behind, after (of place) 1b2) after (of time) 1b3) besides 1c) as a conjunction 1c) after that 1d) as a substantive 1d1) hinder part 1e) with other prepositions 1e1) from behind 1e2) from following after
Usage: Occurs in 664 OT verses. KJV: after (that, -ward), again, at, away from, back (from, -side), behind, beside, by, follow (after, -ing), forasmuch, from, hereafter, hinder end, [phrase] out (over) live, [phrase] persecute, posterity, pursuing, remnant, seeing, since, thence(-forth), when, with. See also: Genesis 5:4; Exodus 18:2; Joshua 8:14.
לַ/גֵּ֛ר
gêr
H1616
"sojourner"
Prep | N-ms
A sojourner is a foreigner or temporary resident, lacking inherited rights, but often given concessions in Israel. This term appears in the Bible to describe outsiders living among God's people.
Definition: 1) sojourner 1a) a temporary inhabitant, a newcomer lacking inherited rights 1b) of foreigners in Israel, though conceded rights
Usage: Occurs in 83 OT verses. KJV: alien, sojourner, stranger. See also: Genesis 15:13; Deuteronomy 10:19; Psalms 39:13.
לַ/יָּת֥וֹם
yâthôwm
H3490
"orphan"
Prep | N-ms
This Hebrew word refers to an orphan or a child without a father, like in Exodus where God commands the Israelites to care for the fatherless.
Definition: an orphan, fatherless
Usage: Occurs in 42 OT verses. KJV: fatherless (child), orphan. See also: Exodus 22:21; Psalms 10:18; Psalms 10:14.
וְ/לָ/אַלְמָנָ֖ה
ʼalmânâh
H490
"widow"
Conj | Prep | N-fs
A widow is a woman whose husband has died, often left alone and vulnerable. The Bible teaches care and compassion for widows, as seen in the stories of Ruth and Naomi. God commands his people to look out for them.
Definition: widow
Usage: Occurs in 54 OT verses. KJV: desolate house (palace), widow. See also: Genesis 38:11; Job 29:13; Psalms 68:6.
יִהְיֶֽה
hâyâh
H1961
"to be"
V-Qal-Imperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
Study Notes — Deuteronomy 24:20
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 24:20 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 24:20
- Jamieson-Fausset-Brown on Deuteronomy 24:20
- Matthew Poole's Commentary on Deuteronomy 24:20
- Ellicott's Commentary on Deuteronomy 24:20
- Cambridge Bible on Deuteronomy 24:20
- Whedon's Commentary on Deuteronomy 24:20
- Sermons on Deuteronomy 24:20
Context — Additional Laws
18Remember that you were slaves in Egypt, and the LORD your God redeemed you from that place. Therefore I am commanding you to do this.
19If you are harvesting in your field and forget a sheaf there, do not go back to get it. It is to be left for the foreigner, the fatherless, and the widow, so that the LORD your God may bless you in all the work of your hands.
20When you beat the olives from your trees, you must not go over the branches again. What remains will be for the foreigner, the fatherless, and the widow.
21When you gather the grapes of your vineyard, you must not go over the vines again. What remains will be for the foreigner, the fatherless, and the widow. 22Remember that you were slaves in the land of Egypt. Therefore I am commanding you to do this.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 19:10 | You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God. |
Deuteronomy 24:20 Summary
[This verse is telling us that when we have more than we need, we should leave some of it for those who are struggling, like the foreigner, the fatherless, and the widow. This is because God has a special heart for those who are vulnerable, as we see in Deuteronomy 10:18. By leaving some of our resources for them, we are demonstrating God's love and care for them, and trusting in His provision for us, just as He promised in Deuteronomy 15:10.]
Frequently Asked Questions
What is the purpose of leaving some olives for the foreigner, the fatherless, and the widow?
The purpose is to demonstrate God's heart for the vulnerable and to remind the Israelites of their own experience as slaves in Egypt, as seen in Deuteronomy 24:18, and to trust in God's provision, as promised in Deuteronomy 15:10.
Is this command only for the Israelites or does it apply to us today?
While this specific command was given to the Israelites, the principle of caring for the poor and vulnerable is a timeless command, as seen in Matthew 25:31-46 and Galatians 2:10.
How does this verse relate to the concept of gleaning?
This verse is an example of gleaning, where the poor and vulnerable are allowed to gather what is left behind, as also seen in Deuteronomy 24:19 and Leviticus 19:9-10.
What can we learn from the Israelites' experience that applies to our own lives?
We can learn to trust in God's provision and to remember our own experiences of dependence on Him, just as the Israelites were to remember their slavery in Egypt, as seen in Deuteronomy 24:18 and 22.
Reflection Questions
- How can I apply the principle of leaving some of my resources for those in need, just as the Israelites were commanded to do?
- What are some ways I can demonstrate God's heart for the vulnerable in my own community?
- How does this verse challenge my own attitudes towards wealth and possessions?
- What can I learn from the Israelites' experience of being slaves in Egypt, and how can I apply that to my own life?
Gill's Exposition on Deuteronomy 24:20
When thou beatest thine olive tree,.... With sticks and staves, to get off the olives when ripe: thou shall not go over the boughs again; to beat off some few that may remain; they were not nicely to
Jamieson-Fausset-Brown on Deuteronomy 24:20
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
Matthew Poole's Commentary on Deuteronomy 24:20
When thou beatest thine olive tree with staves, as they used to do to fetch down the olives.
Ellicott's Commentary on Deuteronomy 24:20
(17-22) The stranger, the fatherless, and the widow—are the subject of all the laws in these verses. For the first two (Deuteronomy 24:17-18), see Exodus 22:22-24. As to the harvest, see Leviticus 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.” (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.
Cambridge Bible on Deuteronomy 24:20
20. beatest thine olive tree] Isaiah 27:6; Isaiah 24:13 (but with another vb. for beating). ‘Some climb into the trees and shake the boughs, while others stand below and beat off the fruit with long slender poles’ (Van Lennep, op. cit. 128).
Whedon's Commentary on Deuteronomy 24:20
19-22. Harvest… olive tree… grapes — Strangers, widows, and orphans were to be allowed to glean in the time of the harvest and the vintage. Comp. Leviticus 19:9-10; Leviticus 23:22.
Sermons on Deuteronomy 24:20
| Sermon | Description | |
|---|---|---|
|
Confiding Trust and Patient Submission by J.C. Philpot | J.C. Philpot preaches about the journey of a believer through afflictions, temptations, and darkness, highlighting the need for patient submission to God's righteous dealings. The |