Deuteronomy 21:10
When you go to war against your enemies and the LORD your God delivers them into your hand and you take them captive,
When you go to war
This phrase sets the context of the verse within the reality of ancient Israel's military engagements. The Hebrew word for "war" is "מִלְחָמָה" (milchamah), which implies not just physical battle but also a spiritual struggle. In the ancient Near East, warfare was often seen as a divine endeavor, with gods determining the outcomes. For Israel, going to war was not merely a political or territorial act but a fulfillment of divine mandate, often involving moral and spiritual dimensions.

against your enemies
The term "enemies" in Hebrew is "אֹיֵב" (oyev), which refers to those who oppose or are hostile to Israel. Historically, Israel's enemies were often neighboring nations that threatened their existence or led them into idolatry. This phrase reminds the reader of the constant tension between Israel and surrounding nations, emphasizing the need for reliance on God for protection and victory.

and the LORD your God
This phrase underscores the centrality of God in the life of Israel. The use of "LORD" (YHWH) highlights the covenant relationship between God and His people. It is a reminder that Israel's identity and success are rooted in their relationship with God, who is both their divine warrior and covenant keeper. The phrase also reflects the theocratic nature of Israel's society, where God is the ultimate authority.

delivers them into your hands
The Hebrew root for "delivers" is "נָתַן" (natan), meaning to give or hand over. This conveys the idea that victory is a gift from God, not merely the result of human effort or strategy. It reflects the biblical theme of divine sovereignty, where God is actively involved in the affairs of nations, orchestrating events according to His purposes. This assurance of divine intervention would have been a source of encouragement and confidence for the Israelites.

and you take them captive
The act of taking captives was a common practice in ancient warfare, often involving the subjugation and assimilation of conquered peoples. The Hebrew word "שָׁבָה" (shavah) means to capture or take prisoners. This phrase indicates the complete victory and control over the enemy, symbolizing the triumph of God's people over those who oppose His will. It also serves as a reminder of the responsibilities that come with victory, including the ethical treatment of captives, as later verses in Deuteronomy address.

Persons / Places / Events
1. Israelite Soldiers
The context of Deuteronomy 21:10 involves Israelite soldiers who are returning from battle. These soldiers are part of God's chosen people, tasked with following His commandments even in times of war.

2. Foreign Nations
The verse implies a context of warfare with foreign nations. These nations are those that the Israelites encounter as they enter the Promised Land, often representing pagan cultures and practices.

3. Captive Woman
The verse introduces the concept of a captive woman taken during warfare. This woman is from the defeated foreign nations and becomes a subject of specific laws regarding her treatment.
Teaching Points
Respect for Human Dignity
The laws in Deuteronomy 21:10 and following emphasize the importance of treating captives with dignity and respect, reflecting God's concern for all human beings.

God's Sovereignty in Warfare
The context of this verse reminds us that God is sovereign over nations and battles. His laws guide His people even in times of conflict.

Moral Conduct in Difficult Situations
The passage challenges believers to maintain moral integrity and compassion, even in challenging circumstances like warfare.

Integration of Foreigners
The treatment of the captive woman can be seen as an early form of integrating foreigners into the community of God's people, foreshadowing the New Testament inclusion of Gentiles.

Obedience to God's Commands
The specific instructions given to the Israelites highlight the importance of obedience to God's commands, regardless of personal desires or cultural norms.
Bible Study Questions
1. How does Deuteronomy 21:10 reflect God's concern for justice and compassion, even in times of war?

2. In what ways can the treatment of captives in ancient Israel inform our understanding of how to treat those who are vulnerable or marginalized today?

3. How do the laws in Deuteronomy 21:10-14 compare to Jesus' teachings in the New Testament about loving one's enemies?

4. What does this passage teach us about the integration of foreigners and outsiders into the community of God's people?

5. How can we apply the principles of obedience and respect for human dignity from this passage in our daily lives and interactions with others?
Connections to Other Scriptures
Exodus 21:7-11
This passage provides laws regarding the treatment of female servants, offering a broader context for understanding the rights and protections afforded to women in ancient Israelite society.

Leviticus 19:33-34
These verses emphasize the importance of treating foreigners with kindness and respect, which can be related to the treatment of captives.

Matthew 5:43-48
Jesus' teaching on loving enemies can be seen as a fulfillment and expansion of the Old Testament laws regarding treatment of others, including captives.
The Captor CapturedD. Davies Deuteronomy 21:10-14
Through Love to LibertyR.M. Edgar Deuteronomy 21:10-14
The Captive WifeJ. Orr Deuteronomy 21:10-15
People
Levi, Moses
Places
Beth-baal-peor
Topics
Battle, Captive, Captives, Captivity, Carriest, Carry, Delivered, Delivereth, Delivers, Enemies, Forth, Gives, Goest, Hands, Hast, Nations, Prisoners, War
Dictionary of Bible Themes
Deuteronomy 21:10-13

     5731   parents

Deuteronomy 21:10-14

     5180   shaving
     8343   servanthood, in society

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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