Deuteronomy 15 3

Deuteronomy 15:3 kjv

Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;

Deuteronomy 15:3 nkjv

Of a foreigner you may require it; but you shall give up your claim to what is owed by your brother,

Deuteronomy 15:3 niv

You may require payment from a foreigner, but you must cancel any debt your fellow Israelite owes you.

Deuteronomy 15:3 esv

Of a foreigner you may exact it, but whatever of yours is with your brother your hand shall release.

Deuteronomy 15:3 nlt

This release from debt, however, applies only to your fellow Israelites ? not to the foreigners living among you.

Deuteronomy 15 verses

Deuteronomy 15 3 Meaning

Deuteronomy 15:3 specifies a crucial distinction concerning the release of debts during the Sabbatical year (Shemitah). It explicitly permits Israelites to collect a debt from a foreigner, but unequivocally commands them to release any debt owed by a fellow Israelite. This highlights a principle of communal care and internal solidarity unique to God's covenant people.

Deuteronomy 15 3 Context

Deuteronomy chapter 15 centers on the "year of release" or the Sabbatical year (Shemitah), a divinely ordained institution commanded by God for Israel. Occurring every seventh year, it involves the release of land from cultivation (Dt 15:1-2) and, crucially for this verse, the release of debts. This statute is part of a broader set of laws designed to cultivate social justice, alleviate poverty within the Israelite community, and remind the people of God's sovereignty over the land and its resources. The immediate verses (Dt 15:1-2) establish the general command for release, making Dt 15:3 a specific clarification regarding whom the release applies to, differentiating between fellow Israelites and foreigners, reflecting Israel's unique covenant relationship with God and its internal responsibilities. Historically, such widespread debt cancellation was uncommon in the Ancient Near East, making Israel's law distinct in its humanitarian emphasis within the community.

Deuteronomy 15 3 Word analysis

• From a foreigner: מִן־הַנָּכְרִי (min-ha-nokhri).
  • מִן־ (min): from, out of.
  • הַנָּכְרִי (ha-nokhri): "the foreigner" or "the stranger." The Hebrew word נָכְרִי (nokhri) specifically refers to an alien who is not part of the Israelite community, usually not residing within the land permanently under a protected status, distinct from the גֵּר (ger), "sojourner" or "resident alien," who dwelled among Israel and received specific legal and social protections (e.g., Ex 22:21; Lev 19:33-34). This distinction is critical; while Israel was commanded to show justice and even love to the "sojourner," the "foreigner" (nokhri) here denotes someone outside the covenant economy and social structure.
• you may exact it: תִּגֹּשׂ (tigosh). From the root נגש (nagash), meaning "to draw near, to press, to demand, to exact a debt." This verb indicates a legitimate right to demand or collect what is owed. The wording implies it is permissible to pursue and recover the debt from the nokhri, contrasting sharply with the command concerning the Israelite brother.
• but whatever of yours is with your brother: וַאֲשֶׁר יִהְיֶה לְךָ אֶת־אָחִיךָ (va'asher yihyeh leka et achicha).
  • וַאֲשֶׁר (va'asher): and whatever, and that which.
  • אָחִיךָ (akhicha): "your brother." The Hebrew word אָח (akh) here specifically means a fellow Israelite, a kinsman, one who is part of the covenant community. This term signifies a deep bond of kinship and shared covenant identity, demanding a different standard of interaction than with outsiders.
• your hand shall release: תַּשְׁמֵט יָדֶךָ (tashmet yadeka).
  • תַּשְׁמֵט (tashmet): "you shall release" or "you shall remit." This verb is derived from the root שמט (shamot), which means "to release, let fall, let lie fallow." It is the core word associated with the Shemitah year, implying not just a postponement, but a definitive cancellation or surrender of the claim.
  • יָדֶךָ (yadeka): "your hand." Symbolizes agency, authority, and personal involvement in the act of releasing the debt. It's a personal responsibility, emphasizing the creditor's active role in foregoing their claim.

Words-group analysis:

• "From a foreigner you may exact it, but whatever of yours is with your brother your hand shall release": This entire phrase encapsulates a foundational principle of the Mosaic covenant: the distinct treatment of individuals based on their covenant relationship with God and, by extension, with Israel. It establishes a socio-economic policy that functions primarily within the covenant community. While justice and ethical behavior were expected towards all, certain privileges and responsibilities, like the debt release, were reserved for the "brother" within the sacred collective. This highlights God's design for Israel to be a distinct people, manifesting His attributes of mercy and generosity internally. It's not about being uncharitable to foreigners in general, but about fostering communal strength and protecting covenant members from perpetual debt servitude within Israel, a reflection of their ultimate liberation from slavery in Egypt.

Deuteronomy 15 3 Bonus section

The distinction in Dt 15:3 between a "foreigner" (נָכְרִי - nokhri) and a "sojourner" (גֵּר - ger) is critical for understanding Israel's social ethic. While the nokhri was largely outside Israel's covenant legal framework for debt release, the ger (resident alien) was explicitly protected and commanded to be treated justly, even loved (Lev 19:33-34). This demonstrates that God's laws were not simply about nationalistic favoritism, but established specific parameters for a covenant people distinct from universal humanitarianism. The command was rooted in Israel's own experience as "sojourners" in Egypt, compelling them to show kindness to those residing among them. This unique aspect of debt release reflects a specific theological underpinning: God, as the liberator and provider, expected His people to mirror His generosity and concern, particularly for the economically vulnerable within their covenant community.

Deuteronomy 15 3 Commentary

Deuteronomy 15:3 draws a clear boundary around the application of the Sabbatical year debt release. It dictates a differential approach based on the relationship with the debtor: a fellow Israelite or a foreigner. This distinction underscores that the Shemitah laws, particularly debt cancellation, were fundamentally a feature of the covenantal economy established for Israel, to be practiced within the community of faith. The permissibility to collect from a "foreigner" (nokhri) does not suggest harshness or injustice, but acknowledges that non-covenant individuals are not under the same specific social and economic stipulations designed for God's chosen people.

The purpose was not to foster xenophobia but to cultivate internal solidarity and prevent chronic poverty among the Israelites. By releasing debts every seven years, the system aimed to give Israelites fresh starts, ensuring that the poor among them would not be permanently oppressed or fall into irreversible servitude. This also demonstrated a practical application of love for one's "brother" (Dt 15:7-11), reflecting God's own grace and release for His people. It served as a vital reminder that all resources and even ownership ultimately belonged to God (Lev 25:23), fostering reliance on His provision and obedience to His commands over the pursuit of unchecked individual profit.