Deuteronomy 20:11 kjv
And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
Deuteronomy 20:11 nkjv
And it shall be that if they accept your offer of peace, and open to you, then all the people who are found in it shall be placed under tribute to you, and serve you.
Deuteronomy 20:11 niv
If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you.
Deuteronomy 20:11 esv
And if it responds to you peaceably and it opens to you, then all the people who are found in it shall do forced labor for you and shall serve you.
Deuteronomy 20:11 nlt
If they accept your terms and open the gates to you, then all the people inside will serve you in forced labor.
Deuteronomy 20 11 Cross References
| Verse | Text | Reference |
|---|---|---|
| Jos 9:3, 6-7, 21 | When the inhabitants of Gibeon heard what Joshua had done...they went to Joshua at the camp in Gilgal and said to him..."Let us be your servants."... Joshua said, "Thus it shall be for them: let them be woodcutters and water carriers for the whole congregation." | Gibeonites make deceptive peace and become servants/laborers. |
| Jos 11:19-20 | No city made peace with the Israelites, except the Hivites of Gibeon; all others they took in battle. For it was the LORD's doing to harden their hearts...to devote them to destruction. | Contrasts Gibeon's peace with others' destruction, highlighting Dt 20:11's intent. |
| Jdg 1:28 | When Israel grew strong, they put the Canaanites to forced labor, but did not utterly drive them out. | Israel applying a similar policy (forced labor/tribute) in practice. |
| Jdg 1:30 | Nor did Zebulun drive out the inhabitants of Kitron...but the Canaanites became subject to forced labor. | Zebulun follows the forced labor policy. |
| Jdg 1:33 | Nor did Naphtali drive out the inhabitants of Beth-shemesh...but the inhabitants of Beth-shemesh...became subject to forced labor. | Naphtali implements forced labor. |
| Jdg 1:35 | The Amorites...when the house of Joseph grew strong, they put them to forced labor. | Joseph's descendants putting Amorites to forced labor. |
| 1 Sam 7:14 | And the cities that the Philistines had taken from Israel were restored... Israel rescued them from the hand of the Philistines. And there was peace between Israel and the Amorites. | Peace leading to restoration or cessation of conflict. |
| 1 Ki 9:20-21 | All the people who were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, who were not of the people of Israel – their descendants...Solomon conscripted as forced labor to this day. | Solomon's use of non-Israelite populations for forced labor (mass). |
| 2 Chr 8:7-8 | As for all the people who were left of the Hittites, Amorites, Perizzites, Hivites, and Jebusites...who were not of Israel—those of their descendants...Solomon raised for forced labor. | Parallel to 1 Kings, confirms widespread forced labor. |
| Ps 18:43 | You delivered me from the quarrels of the people; you made me the head of nations; people whom I had not known served me. | Divine appointment leading to other nations serving. |
| Ps 83:11-12 | Make their nobles like Oreb and Zeeb, all their princes like Zebah and Zalmunna, who said, "Let us take possession for ourselves of the pastures of God." | Implicit contrast: those who resist God's people face destruction. |
| Is 60:10-12 | Foreigners shall build up your walls... Their kings shall minister to you... The nation and kingdom that will not serve you shall perish; and those nations shall be utterly laid waste. | Prophetic vision of nations serving Israel or perishing, echoing Dt 20 principles. |
| Zech 14:16-17 | Then everyone who survives of all the nations that have come against Jerusalem shall go up year after year to worship the King, the LORD of hosts... And if any of the families of the earth do not go up to worship...upon them there will be no rain. | Future submission/tribute to Jerusalem, implies obedience or consequences. |
| Luke 19:27 | "But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me." | Parable contrasting loyalty and rebellion, leading to judgment. |
| Rom 13:1-2 | Let every person be subject to the governing authorities...Therefore whoever resists the authorities resists what God has appointed. | Principle of submission to authority (though not direct forced labor). |
| Rom 13:6-7 | For because of this you also pay taxes, for the authorities are ministers of God...Pay to all what is owed to them: taxes to whom taxes are owed, revenue to whom revenue is owed, respect to whom respect is owed. | Taxation/tribute as a form of societal submission. |
| Gen 14:4 | Twelve years they had served Chedorlaomer, but in the thirteenth year they rebelled. | Example of one nation serving another through tribute. |
| Num 21:25 | And Israel took all these cities, and Israel lived in all the cities of the Amorites, in Heshbon, and in all its villages. | Taking cities as part of conquest, contrasts with peaceful submission. |
| Deut 2:32-35 | When Sihon came out to meet us...the LORD our God gave him over to us...and we captured all his cities at that time and devoted every city...men, women, and children. | Illustrates destruction when peace is rejected or for specified enemies. |
| Deut 21:10-14 | Rules for female captives in war – they could be taken as wives, not abused or sold after taking. | Context of war and taking captives, though with specific humanitarian rules. |
| Josh 16:10 | They did not drive out the Canaanites who lived in Gezer, but the Canaanites live among Ephraim to this day and became subject to forced labor. | Ephraim allowing Canaanites to live among them under forced labor. |
| Josh 17:13 | But when the people of Israel grew strong, they put the Canaanites to forced labor, but did not utterly drive them out. | Repeated example of Canaanites being subjected to labor rather than removed. |
Deuteronomy 20 verses
Deuteronomy 20 11 Meaning
Deuteronomy 20:11 explains the terms of peace offered by Israel to a city outside the promised land, outlining the specific outcome if that offer is accepted. If a city accepts the overture for peace and opens its gates without resistance, its entire population will become subjects providing forced labor or tribute to Israel. This arrangement spares their lives and property, integrating them into Israel's sphere of influence under specific economic and labor obligations.
Deuteronomy 20 11 Context
Deuteronomy chapter 20 sets forth the specific laws concerning warfare for ancient Israel, distinguishing between battles with nations "very far off" (vv. 10-15) and those "of the cities of these peoples that the LORD your God is giving you for an inheritance" (vv. 16-18, the Canaanites). The overall context stresses ethical warfare, emphasizing God's involvement and moral guidelines. Verse 11 applies specifically to cities "very far off," prescribing terms of peace before a siege. It provides a non-genocidal alternative for interaction with non-Canaanite nations, aligning with principles of God's broader sovereignty while allowing for Israel's dominion and security. The laws ensure a degree of mercy and a path to life for the conquered, as opposed to universal slaughter common in the ancient Near East.
Deuteronomy 20 11 Word analysis
- And if it make you answer of peace: This phrase translates from the Hebrew verb יָכָה (yakha), often meaning 'to humble' or 'to bring to terms,' combined with שָׁלוֹם (shalom), meaning 'peace,' 'completeness,' 'welfare,' or 'well-being.' Here, it signifies the city's capitulation and acceptance of the peace terms offered by Israel. The "peace" (shalom) is not merely the absence of war, but a willingness to submit and live under Israel's dominion, leading to the city's continued existence. This demonstrates a form of grace or restraint.
- and open unto thee: The Hebrew verb is פָּתַח (patach), meaning 'to open,' 'to release.' This refers to the city voluntarily opening its gates to the besieging Israelite army. It signifies a complete surrender without resistance, distinguishing it from a city taken by force.
- then it shall be, that all the people that is found therein shall be tributaries unto thee:
- all the people that is found therein: This indicates the universality of the condition applied to everyone within the city walls who surrenders.
- tributaries: From the Hebrew מַס (mas), this term refers to forced labor, corvée, or a tribute paid in goods or services. It is distinct from chattel slavery but denotes compulsory service for public works, payment, or subjugation. This was a common practice in the ancient Near East, ensuring a defeated population contributed to the victorious power's economy and infrastructure.
- and they shall serve thee: The Hebrew verb is עָבַד ('avad), meaning 'to serve,' 'to work,' or 'to labor.' This reiterates and clarifies the meaning of 'tributaries' (mas). It indicates a condition of servitude or subjugation where the population is compelled to work for Israel's benefit. This could range from specific labor projects to general economic subservience.
Words-group by words-group analysis
- If it make you answer of peace, and open unto thee: This clause sets the condition. It requires both vocal agreement ("answer of peace," i.e., accept terms of peace) and physical action ("open unto thee," i.e., surrender without combat). This highlights a covenantal approach where the choice is given, and the outcome depends on the city's response to the offer of shalom. The emphasis is on voluntary surrender, distinguishing it from cities utterly destroyed due to defiance or because they are among the prescribed Canaanite nations.
- then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee: This clause describes the specific consequences of peaceful surrender. The phrase "tributaries unto thee, and they shall serve thee" emphasizes an outcome of economic and labor subjugation. The city's population avoids slaughter but enters into a state of compelled service or financial obligation to Israel. This outcome fulfills Israel's objective of dominance and resource acquisition without complete annihilation, illustrating a blend of divine mercy (preserving life) and justice (imposing consequences for resisting God's people or asserting their right to the land). This also ensured security, as a serving populace was less likely to pose an ongoing threat.
Deuteronomy 20 11 Bonus section
The concept of mas (forced labor/tribute) seen in Dt 20:11, as exemplified by the Gibeonites (Jos 9) or Solomon's policies (1 Ki 9:20-21), highlights a crucial aspect of ancient Near Eastern conquest: it was often aimed at integrating populations and acquiring resources rather than absolute destruction of all people. This verse thus stands in stark contrast to the divine command for the complete annihilation of the seven Canaanite nations in their inherited land (Dt 20:16-18), underscoring a precise theological and strategic distinction in God's law for Israelite warfare. This differentiated approach suggests God's particular judgment on the unique wickedness of the Canaanite nations, while demonstrating a more generalized mercy toward other, distant nations, allowing them life under tribute.
Deuteronomy 20 11 Commentary
Deuteronomy 20:11 articulates a measured policy for war against distant non-Canaanite cities, emphasizing a prior offer of peace (shalom) and an opportunity for surrender. This offer reflects God's patient nature, allowing non-combatant populations to avoid the sword. Acceptance meant the city's inhabitants would become 'tributaries' (mas), serving Israel through forced labor or financial tribute, a common form of subjugation in the ancient world that fell short of outright enslavement or genocide. This law provided an ethical distinction for Israelite warfare compared to surrounding cultures which often engaged in indiscriminate slaughter. It showcases divine wisdom by integrating subdued peoples into Israel's societal framework while reinforcing Israel's divinely appointed sovereignty, providing a stable peace and an ongoing workforce or economic benefit, rather than simply creating desolation. The city choosing peace would preserve life and some autonomy, while yielding to Israel's God-given authority.