Deuteronomy 24:21
Deuteronomy 24:21 in Multiple Translations
When 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.
When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.
When thou gatherest the grapes of thy vineyard, thou shalt not glean it after thee: it shall be for the sojourner, for the fatherless, and for the widow.
When you are pulling the grapes from your vines, do not take up those which have been dropped; let them be for the man from a strange land, the child without a father, and the widow.
When you harvest the grapes in your vineyard, don't go over the vines again. What's left is for the foreigners, the orphans, and the widows.
When thou gatherest thy vineyard, thou shalt not gather the grapes cleane after thee, but they shalbe for the stranger, for the fatherlesse, and for the widowe.
'When thou cuttest thy vineyard, thou dost not glean behind thee; to the sojourner, to the fatherless, and to the widow, it is;
When you harvest your vineyard, you shall not glean it after yourselves. It shall be for the foreigner, for the fatherless, and for the widow.
When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow.
If thou make the vintage of thy vineyard, thou shalt not gather the clusters that remain, but they shall be for the stranger, the fatherless, and the widow.
Similarly, when you pick the grapes in your vineyard, do not go back a second time to try to find more. Leave them for the foreigners, orphans, and widows among you.
Berean Amplified Bible — Deuteronomy 24:21
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 24:21 Interlinear (Deep Study)
BIB
HEB
כִּ֤י
תִבְצֹר֙
כַּרְמְ/ךָ֔
לֹ֥א
תְעוֹלֵ֖ל
אַחֲרֶ֑י/ךָ
לַ/גֵּ֛ר
לַ/יָּת֥וֹם
וְ/לָ/אַלְמָנָ֖ה
יִהְיֶֽה
כִּ֤י
kîy
H3588
for
Conj
תִבְצֹר֙
bâtsar
H1219
to gather/restrain/fortify
V-Qal-Imperf-2ms
כַּרְמְ/ךָ֔
kerem
H3754
vineyard
N-cs | Suff
לֹ֥א
lôʼ
H3808
not
Part
תְעוֹלֵ֖ל
ʻâlal
H5953
to abuse
V-m-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 24:21
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.
תִבְצֹר֙
bâtsar
H1219
"to gather/restrain/fortify"
V-Qal-Imperf-2ms
This word means to gather or fortify, often used to describe harvesting grapes or building strong walls. It appears in the Bible to describe the gathering of crops, such as in the book of Isaiah. It can also mean to restrain or make something inaccessible.
Definition: 1) to gather, restrain, fence, fortify, make inaccessible, enclose 1a) (Qal) 1a1) to cut off 1a2) fortified, cut off, made inaccessible (pass participle) 1a3) secrets, mysteries, inaccessible things (subst) 1b) (Niphal) to be withheld 1c) (Piel) to fortify
Usage: Occurs in 38 OT verses. KJV: cut off, (de-) fenced, fortify, (grape) gather(-er), mighty things, restrain, strong, wall (up), withhold. See also: Genesis 11:6; Job 42:2; Psalms 76:13.
כַּרְמְ/ךָ֔
kerem
H3754
"vineyard"
N-cs | Suff
A vineyard, or kerem, was a garden or plot of land used for growing vines and other crops. In the Bible, vineyards were often used as a symbol of prosperity and abundance, as seen in the book of Isaiah and the parables of Jesus.
Definition: vineyard
Usage: Occurs in 81 OT verses. KJV: vines, (increase of the) vineyard(-s), vintage. See also H1021 (בֵּית הַכֶּרֶם). See also: Genesis 9:20; Nehemiah 5:11; Psalms 107:37.
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.
תְעוֹלֵ֖ל
ʻâlal
H5953
"to abuse"
V-m-Imperf-2ms
To thrust or push something is what this Hebrew word means, and it can also imply treating someone poorly. It is used in various ways in the Bible, including to describe abuse or mocking. The KJV translates it as abuse or mock.
Definition: 1) to act severely, deal with severely, make a fool of someone 1a) (Poel) to act severely 1b) (Poal) to be severely dealt with 1c) (Hithpael) to busy oneself, divert oneself, deal wantonly, deal ruthlessly, abuse (by thrusting through) 1d) (Hithpoel) to practise practices, thrust forth (in wickedness)
Usage: Occurs in 18 OT verses. KJV: abuse, affect, [idiom] child, defile, do, glean, mock, practise, thoroughly, work (wonderfully). See also: Exodus 10:2; Job 16:15; Psalms 141:4.
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 24:21
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 24:21 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 24:21
- Jamieson-Fausset-Brown on Deuteronomy 24:21
- Ellicott's Commentary on Deuteronomy 24:21
- Cambridge Bible on Deuteronomy 24:21
- Whedon's Commentary on Deuteronomy 24:21
- Sermons on Deuteronomy 24:21
Context — Additional Laws
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 19:9–10 | When you reap the harvest of your land, you are not to reap to the very edges of your field or gather the gleanings of your harvest. 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. |
| 2 | Deuteronomy 24:19 | If 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. |
Deuteronomy 24:21 Summary
Deuteronomy 24:21 teaches us that when we harvest our crops, we should not take everything for ourselves, but leave some for those who are in need, like the foreigner, the fatherless, and the widow. This command shows us that God cares deeply for the poor and vulnerable, and wants us to care for them too (as seen in Proverbs 19:17). By obeying this command, we can demonstrate our love for God and for our neighbors, and trust that He will provide for us as well (Matthew 6:33). This principle can be applied to our lives today by looking for ways to care for those in need and trust God to provide for us.
Frequently Asked Questions
What is the main command in Deuteronomy 24:21?
The main command in Deuteronomy 24:21 is to not go over the vines again when gathering grapes, leaving what remains for the foreigner, the fatherless, and the widow, as seen in similar commands in Deuteronomy 24:19-20.
Why are the foreigner, the fatherless, and the widow specifically mentioned in this verse?
The foreigner, the fatherless, and the widow are mentioned because they were often the most vulnerable members of society, and God's command is to show them love and care, as also seen in Deuteronomy 10:18-19 and Exodus 22:22-24.
Is this command only for farmers or vineyard owners?
While the specific command is for those who own vineyards, the principle of caring for the poor and vulnerable is applicable to all believers, as taught in Galatians 2:10 and James 1:27.
How does this verse relate to the overall theme of Deuteronomy?
This verse relates to the overall theme of Deuteronomy by emphasizing the importance of obedience to God's commands, particularly in regards to caring for the poor and vulnerable, as seen in Deuteronomy 24:22 and Leviticus 19:9-10.
Reflection Questions
- What are some ways I can apply the principle of leaving something for those in need in my own life?
- How can I balance my desire to provide for myself and my family with the command to care for the poor and vulnerable?
- What does this verse reveal about God's heart for those who are often overlooked or marginalized?
- In what ways can I practically demonstrate love and care for the foreigner, the fatherless, and the widow in my community?
Gill's Exposition on Deuteronomy 24:21
When thou gatherest the grapes of thy vineyard,.... Which was done much about the same time that the olives were gathered, and both after wheat harvest, about the latter end of June, or beginning of
Jamieson-Fausset-Brown on Deuteronomy 24:21
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
Ellicott's Commentary on Deuteronomy 24:21
(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 24:21
21. When thou gatherest] Lit. cuttest off, the usual vb. for harvesting grapes (Judges 9:27). Ingathering, applied to the vintage feast (see on Deuteronomy 16:13), is another vb.
Whedon's Commentary on Deuteronomy 24:21
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 24:21
| Sermon | Description | |
|---|---|---|
|
Sermon on the Mount: Love Your Enemies, Pray for Your Persecutors by J. Glyn Owen | In this sermon, the speaker addresses the important question of how to deal with our enemies as believers in Christ. He emphasizes the significance of repentance and faith in the b |
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Ruth - Part 3 by John McGregor | In this sermon, the preacher emphasizes three main points. Firstly, God's purposes can be fulfilled in unexpected ways. He uses the example of Ruth, who was not initially part of G |
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The Feasts of Jehovah 05 of Weeks by John W. Bramhall | In this sermon, the speaker begins by discussing a biblical commandment regarding the harvest of the land. According to the commandment, the corners of the field should not be full |
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Time by Gary Wilkerson | Gary Wilkerson addresses the concept of time, emphasizing the need for margin in our busy lives. He highlights how society's frantic pace often leads to stress and disconnection fr |
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(Through the Bible) Deuteronomy 21-25 by Chuck Smith | In this sermon, the speaker discusses various regulations and laws found in the Bible, specifically in the book of Deuteronomy. These regulations cover topics such as welfare progr |
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Parent Abuse Faith Bible Church 28 by Daniel Peters | The sermon transcript discusses the importance of showing proper honor to parents. It is divided into four sections: the security that God provided to the people after the worldwid |
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How to Keep Poor People Poor by David Servant | David Servant shares a powerful message on the importance of not enabling dependency but encouraging self-sufficiency, drawing from personal experiences in Romania and biblical pri |