Deuteronomy 14 29

Deuteronomy 14:29 kjv

And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.

Deuteronomy 14:29 nkjv

And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the LORD your God may bless you in all the work of your hand which you do.

Deuteronomy 14:29 niv

so that the Levites (who have no allotment or inheritance of their own) and the foreigners, the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the LORD your God may bless you in all the work of your hands.

Deuteronomy 14:29 esv

And the Levite, because he has no portion or inheritance with you, and the sojourner, the fatherless, and the widow, who are within your towns, shall come and eat and be filled, that the LORD your God may bless you in all the work of your hands that you do.

Deuteronomy 14:29 nlt

Give it to the Levites, who will receive no allotment of land among you, as well as to the foreigners living among you, the orphans, and the widows in your towns, so they can eat and be satisfied. Then the LORD your God will bless you in all your work.

Deuteronomy 14 verses

Deuteronomy 14 29 Meaning

This verse details the specific use of the triennial tithe in Israel, designating it for the support of the Levite, the resident alien (stranger), the fatherless, and the widow within their local communities. It mandates that these vulnerable groups be provided for, eating and being satisfied. The purpose of this social provision is explicitly stated as a condition for the Lord God to bless the giver in all the work of their hands, linking obedience to God's command of generosity and justice with divine prosperity.

Deuteronomy 14 29 Context

Deuteronomy 14 forms part of Moses's farewell discourse to the Israelites before entering the Promised Land. This chapter focuses on clean and unclean foods and, significantly for this verse, on the principles of tithing. Verses 22-27 discuss the annual tithe, which was to be brought to the central sanctuary and eaten there by the worshiper. However, verses 28-29 introduce a different directive concerning the tithe every third year (sometimes called the "poor tithe" or "triennial tithe"). In these specific years, instead of taking the tithe to the sanctuary, it was to be stored locally "within thy gates." This verse then specifies precisely who benefits from this localized tithe, emphasizing the community's direct responsibility for its vulnerable members. Historically, ancient Near Eastern societies often lacked formal social welfare systems, making the extended family and communal structures the primary means of support. God's law for Israel establishes a divine mandate for communal responsibility towards those without typical familial or land-based support, reflecting His own compassionate character.

Deuteronomy 14 29 Word analysis

• And the Levite (וְהַלֵּוִי - ve-ha-Levi): The tribe set apart for priestly and temple service, they received no tribal land inheritance (Num 18:20-24, Deut 10:9). They were supported by the tithes and offerings of the other tribes, making them dependent on the communal provision of the Israelites.
• because he hath no part nor inheritance with thee: This explanatory clause justifies why Levites, along with the other groups listed, are recipients of this specific tithe. Their portion was the Lord Himself, but in a practical sense, they relied on the material provisions of the people to perform their service.
• and the stranger (וְהַגֵּר - ve-ha-ger): A resident alien or sojourner who had chosen to live among the Israelites. They were often vulnerable due to a lack of familial connections, land ownership, or full citizenship rights, underscoring the commanded care for non-Israelites residing within their borders (Deut 10:18-19).
• and the fatherless (וְהַיָּתוֹם - ve-ha-yatom): An orphan, specifically one without a father, who served as the primary provider and protector in ancient patriarchal society. Such individuals faced severe economic and social vulnerability without this key support structure.
• and the widow (וְהָאַלְמָנָה - ve-ha'almanah): A woman whose husband had died. Similar to the fatherless, widows lacked a primary male protector and provider in their society, rendering them particularly susceptible to poverty and exploitation without communal support.
• which are within thy gates: This phrase refers to the local towns and cities of Israel. It specifies the location where the third-year tithe was to be kept and distributed, contrasting with the annual tithe brought to the central sanctuary. It underscores a localized, communal responsibility for the needy in their immediate vicinity.
• shall come, and shall eat and be satisfied: This is both an invitation and a command for these vulnerable groups to partake fully and abundantly of the produce. It emphasizes not just basic subsistence but provision that brings contentment and fullness, reflecting God's desire for generous, not minimal, care.
• that the LORD thy God may bless thee: This explicitly states the purpose and promised outcome of faithful obedience. God's blessing, particularly on the "work of thine hand," is directly linked to the Israelite's practical demonstration of compassion and justice towards the vulnerable. This highlights a covenantal reciprocity.
• in all the work of thine hand which thou doest: This encompasses all economic activities, whether agricultural, craft, or other endeavors. It signifies comprehensive, holistic blessing on one's labor and prosperity, showing God's overarching favor for those who adhere to His principles of justice and generosity.
• "And the Levite... and the stranger, and the fatherless, and the widow": This grouping is consistently identified throughout the Torah as the most vulnerable and dependent segments of Israelite society. It consistently highlights God's special concern and protective laws for the marginalized and those without traditional means of support, demonstrating a key aspect of divine righteousness.
• "shall come, and shall eat and be satisfied; that the LORD thy God may bless thee": This passage directly links righteous action—providing generously for the needy—to divine reward. It reveals a profound theological principle: human generosity, when exercised towards those God cherishes, is met with divine generosity, thereby establishing a reciprocal and benevolent relationship within the covenant.

Deuteronomy 14 29 Bonus section

This specific "third-year tithe" for the poor, sometimes referred to as the "tithe of the poor" (מעשר עני - ma'aser ani), underscores the localized and practical nature of social welfare in ancient Israel, decentralizing the distribution to the immediate community rather than a central authority. This system fostered a deep sense of community-level responsibility rooted in theological principle, ensuring that support was provided where the needy resided and was directly accessible. The phrase "all the work of thine hand" significantly expands the scope of God's blessing beyond mere agricultural produce to include any and every economic endeavor, highlighting a holistic covenant relationship where obedience in one sphere brings comprehensive divine favor across all aspects of life. The meticulous listing of Levites, strangers, fatherless, and widows reflects not just a general concern for the poor but a precise legal and divine concern for specific social classes that were universally vulnerable to exploitation and neglect in the ancient world, reinforcing the unique ethical framework of God's law. This framework provides a profound ethical foundation that foreshadows later prophetic calls for justice and echoes into New Testament teachings about active charity and caring for "the least of these."

Deuteronomy 14 29 Commentary

Deuteronomy 14:29 articulates a cornerstone principle of Israelite covenant theology: the integration of worship with practical social justice. This verse commands the distribution of the unique triennial tithe not to the central sanctuary but directly within local communities to four specific, highly vulnerable groups: the Levites (who had no land inheritance), the resident aliens (strangers), the fatherless, and the widows. This demonstrates God's profound care for the marginalized, embedding compassionate provision directly into the economic and social structure of the nation. The emphasis on these recipients "eating and being satisfied" highlights God's desire for abundant provision, not just basic sustenance. Furthermore, the explicit linkage between this act of communal generosity and God's promise to bless the giver "in all the work of thine hand" underscores that true piety extends beyond ritual; it encompasses ethical living and tangible care for one's neighbor. Obedience in this sphere was a pathway to national and individual prosperity, establishing a model where spiritual well-being was inextricably linked to social equity. This reflects God's own character as a protector of the vulnerable and sets Israel apart from contemporary societies that often exploited such groups.Examples: A community offering resources from their harvest to support their local pastors, aiding immigrant families adjusting to a new country, contributing to orphan care initiatives, or providing practical assistance to single mothers in their town, all embodying the spirit of care commanded here.