Deuteronomy 20 1

Deuteronomy 20:1 kjv

When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.

Deuteronomy 20:1 nkjv

"When you go out to battle against your enemies, and see horses and chariots and people more numerous than you, do not be afraid of them; for the LORD your God is with you, who brought you up from the land of Egypt.

Deuteronomy 20:1 niv

When you go to war against your enemies and see horses and chariots and an army greater than yours, do not be afraid of them, because the LORD your God, who brought you up out of Egypt, will be with you.

Deuteronomy 20:1 esv

"When you go out to war against your enemies, and see horses and chariots and an army larger than your own, you shall not be afraid of them, for the LORD your God is with you, who brought you up out of the land of Egypt.

Deuteronomy 20:1 nlt

"When you go out to fight your enemies and you face horses and chariots and an army greater than your own, do not be afraid. The LORD your God, who brought you out of the land of Egypt, is with you!

Deuteronomy 20 verses

Deuteronomy 20 1 Meaning

Deuteronomy 20:1 assures the Israelite soldier facing overwhelming enemy forces not to fear or be dismayed. The reason for this courage is God's active presence: the Lord their God goes with them to fight against their enemies and grant victory. This verse establishes the divine principle that Israel's military success is not dependent on their numerical strength or military prowess, but solely on the Lord's intervention and unfailing commitment to His covenant people. It is a foundational declaration of divine warfare, where God Himself is the ultimate Warrior and source of victory.

Deuteronomy 20 1 Context

Deuteronomy 20 begins a section detailing the specific laws concerning warfare for Israel. Prior to this, the book has largely focused on rehearsing the covenant law given at Sinai, reminding the new generation about to enter Canaan of God's commands and promises. Chapter 20 directly precedes the practical application of Israel's commission to conquer and possess the land. It provides regulations for various scenarios in warfare, including exemptions from military service (Deut 20:5-9), conduct towards distant cities (Deut 20:10-15), and the total destruction of Canaanite cities (Deut 20:16-18). Verse 1, however, sets the foundational theological principle for all that follows: Israel's military might is derived not from itself, but from the presence and power of the Lord their God. This prefaces the commands by instilling courage and trust in divine aid, ensuring the people understand their battles are fundamentally spiritual and divinely ordained.

Deuteronomy 20 1 Word analysis

• When you go out (כִּי־תֵצֵא - ki tetsei):

  • ki is "when" or "if."
  • tetsei (from יָצָא - yatsa) means "to go out," "depart," "proceed." Here, it specifically means going out to war, implying the beginning of military operations. This verb is commonly used for a people marching out under God's leading.
  • Significance: It's an active, deliberate action by Israel, but always within the context of God's overarching command and presence. It indicates an offensive posture as they embark on their task of conquering the land.

• to battle (לַמִּלְחָמָה - lammilchamah):

  • la- is the preposition "to" or "for."
  • milchamah (מִלְחָמָה) means "war," "battle," "conflict." This term frequently appears in contexts of "Yahweh's wars" (e.g., Num 21:14).
  • Significance: Highlights the seriousness of the engagement, framed within the concept of divinely sanctioned warfare. It is not just a human conflict, but one with spiritual dimensions and implications for God's purposes.

• against your enemies (עַל־אֹיְבֶיךָ - al oyeveikha):

  • al- is the preposition "against."
  • oyeveikha (from אֹיֵב - oyev) means "your enemies," specifically referring to adversaries, those who hold animosity or are in opposition.
  • Significance: These are identified adversaries, specifically the inhabitants of Canaan who posed a threat to Israel's settlement and fidelity to God, and any subsequent foes who would rise against God's people.

• and see (וְרָאִיתָ - ve'ra'ita):

  • ve- is "and."
  • ra'ita (from רָאָה - ra'ah) means "you see," "you observe."
  • Significance: Implies a direct perception of the military reality. It acknowledges that they will visually encounter a formidable force.

• horses (סוּס - sus):

  • sus (סוּס) is "horse."
  • Significance: Horses, especially chariots drawn by horses, represented the cutting edge of ancient military technology and overwhelming power (e.g., Egyptian or Canaanite forces). Mentioning them immediately addresses the primary source of fear for infantry-based armies.

• and chariots (וָרֶכֶב - va'rekhev):

  • va- is "and."
  • rekhev (רֶכֶב) means "chariot," "vehicles," "horsemen."
  • Significance: This emphasizes the formidable nature of the enemy's military, signifying speed, shock, and offensive might, typical of larger, more technologically advanced armies of the time. This combination represents significant numerical or technological superiority.

• a people (עַם - am):

  • am (עַם) means "people," "nation," "large group."
  • Significance: Refers to a full-fledged organized military force or population, suggesting the magnitude of the opposing host.

• more numerous than you (רַב מִמְּךָ - rav mimmekha):

  • rav (רַב) means "many," "great," "numerous."
  • mimmekha (מִמְּךָ) means "from you," implying "than you" in comparison.
  • Significance: Directly confronts the human tendency to be intimidated by superior numbers. It highlights the expected disadvantage Israel will face on the battlefield, making the following command not to fear even more profound.

• do not be afraid of them (לֹא תִירָא מֵהֶם - lo tira meihem):

  • lo (לֹא) is "not" (prohibition).
  • tira (from יָרֵא - yare) means "you shall fear."
  • meihem (מֵהֶם) means "from them" (referring to the enemies).
  • Significance: A direct command and a pivotal turning point in the verse. It dismisses human fear, setting up the subsequent explanation for courage. This is a recurring theme throughout Deuteronomy and Joshua.

• and do not be dismayed (וְלֹא תֵחָת - velo techat):

  • ve- is "and."
  • lo (לֹא) is "not."
  • techat (from חָתַת - chatat) means "to be broken," "dismayed," "terrified," "dispirited."
  • Significance: Broader than just fear, it includes loss of courage, moral breakdown, or panic. This addresses both outward display of fear and internal loss of morale.

• for the LORD your God (כִּי יְהוָה אֱלֹהֶיךָ - ki YHWH Eloheikha):

  • ki is "for" or "because."
  • YHWH (יְהוָה) is the covenant name of God, the unchangeable, ever-present God.
  • Eloheikha (אֱלֹהֶיךָ) is "your God," emphasizing His covenant relationship with Israel.
  • Significance: This is the absolute core of the instruction. The "because" clause roots Israel's confidence not in themselves, but solely in their covenant God. His character and relationship with them are the foundation of their hope. This name stresses His redemptive power and faithfulness.

• is with you (עִמָּךְ - immakh):

  • immakh (עִמָּךְ) means "with you," expressing active companionship and presence.
  • Significance: This confirms God's intimate and active presence, not just as an observer, but as a participant. It's the assurance of divine proximity and partnership in the conflict. This echoes throughout scripture, from the call of Moses to the Great Commission (Exod 3:12; Matt 28:20).

• who goes (הַהֹלֵךְ - ha'holekh):

  • ha- is the definite article "the."
  • holekh (from הָלַךְ - halakh) is the present participle, "going," "marching," indicating ongoing action.
  • Significance: Reinforces God's active involvement, specifically as one who is already leading the way into battle. He precedes them.

• with you (עִמָּךְ - immakh):

  • Repeated for emphasis from the previous phrase.
  • Significance: Re-emphasizes divine companionship and solidarity.

• to fight for you (לְהִלָּחֵם לָכֶם - le'hilachem lakhem):

  • le'hilachem (from לָחַם - lacham) means "to fight," specifically the act of engaging in combat.
  • lakhem (לָכֶם) means "for you," indicating benefactive action on their behalf.
  • Significance: This is the crucial point – God is not just present; He is the active combatant. He enters the fray on Israel's behalf. It clarifies that victory is not achieved by human might, but by divine intervention.

• against your enemies (אֶת־אֹיְבֵיכֶם - et oyveikhem):

  • et- is a direct object marker, indicating "against" or "with" them.
  • oyveikhem (from אֹיֵב - oyev) means "your enemies."
  • Significance: Re-affirms that God's combat is directed specifically against Israel's adversaries.

Words-group Analysis:

• "When you go out to battle against your enemies and see horses and chariots, a people more numerous than you": This phrase realistically describes the formidable challenge Israel will face. It validates their potential fear by acknowledging the visible superiority of the enemy's military might (chariots, numbers), but only to then systematically dismantle that fear. This also served as an indirect polemic against nations that relied on sheer military strength and superior technology, like Egypt or Mesopotamian empires. Israel's strength comes from God, not from chariots (Ps 20:7).
• "do not be afraid of them and do not be dismayed": These are two powerful negative commands that address both external expression of fear and internal loss of morale. They highlight the spiritual discipline required in holy war, grounding confidence not in sight, but in faith.
• "for the LORD your God is with you, who goes with you to fight for you against your enemies": This is the theological foundation and the source of courage. The triple repetition of "with you" (implied "for you" in "fight for you") powerfully conveys God's intimate, active, and beneficial presence. It is "your God" (covenant relationship), "is with you" (His presence), "goes with you" (His active leading), and "to fight for you" (His direct intervention as the Divine Warrior). This clause articulates the doctrine of "holy war" where the battles are God's battles and victories are His doing. It challenges any notion that Israel fights alone or by its own strength.

Deuteronomy 20 1 Bonus section

The phrase "horses and chariots" frequently symbolizes impressive, overwhelming worldly power and military might in the ancient Near East (e.g., Pharaoh's army at the Red Sea). By specifically naming these and stating Israel should not fear them, this verse directly contrasts reliance on human power with absolute trust in God. This principle transcends literal warfare, finding application in spiritual and personal battles today: when facing overwhelming opposition (whether temptation, spiritual attacks, or life's challenges) that seems far more formidable than one's own resources, the believer's strength and courage stem from God's promised presence and active help. The fight is the Lord's, and He goes before and with His people.

Deuteronomy 20 1 Commentary

Deuteronomy 20:1 serves as the foundational spiritual and psychological bedrock for Israelite warfare. Before detailing any logistical or ethical instructions, Moses addresses the most immediate human reaction to impending conflict: fear. He anticipates the sight of numerically and technologically superior armies (symbolized by horses and chariots, ancient tanks), and unequivocally commands Israel not to succumb to dread or despair. The very presence of such overwhelming forces is presented as an observation, not a reason for retreat or despondency.

The assurance against fear is not based on human strength, superior strategy, or greater numbers. Instead, it is solely predicated on the active, personal presence of "the LORD your God." The emphasis is tripartite: "He is with you," "He goes with you," and crucially, "He goes with you to fight for you against your enemies." This means God is not merely a distant observer or a general who gives commands; He is the vanguard, the active combatant, and the ultimate deliverer. This promise transforms the human military encounter into a divine engagement, where the outcome is determined by God's power and faithfulness to His covenant people, rather than by comparative human might. This principle underpins Israel's entire history of conquest and defense, reinforcing the message that dependence on Yahweh is the only path to true victory and security, a lesson profoundly echoed through figures like Gideon and David.