Deuteronomy 20 20

Deuteronomy 20:20 kjv

Only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued.

Deuteronomy 20:20 nkjv

Only the trees which you know are not trees for food you may destroy and cut down, to build siegeworks against the city that makes war with you, until it is subdued.

Deuteronomy 20:20 niv

However, you may cut down trees that you know are not fruit trees and use them to build siege works until the city at war with you falls.

Deuteronomy 20:20 esv

Only the trees that you know are not trees for food you may destroy and cut down, that you may build siegeworks against the city that makes war with you, until it falls.

Deuteronomy 20:20 nlt

You may only cut down trees that you know are not valuable for food. Use them to make the equipment you need to attack the enemy town until it falls.

Deuteronomy 20 verses

Deuteronomy 20 20 Meaning

Deuteronomy 20:20 provides a specific instruction within Israel's laws of warfare, permitting the felling of trees that are explicitly "not trees for food." These non-fruit-bearing trees could be used for constructing siegeworks against an enemy city. This verse serves as a counterpoint to the preceding command in Deuteronomy 20:19, which strictly forbids the destruction of fruit-bearing trees during a siege. Together, these verses establish a nuanced policy balancing military necessity with an ethic of environmental preservation and sustainable resource management, even in the context of armed conflict.

Deuteronomy 20 20 Context

Deuteronomy chapter 20 outlines Israel's detailed laws for warfare, establishing regulations for conscription, exemptions from military service, the conduct of battles, and the treatment of conquered cities and their resources. These laws aim to define holy war according to God's will, distinguishing Israel's practices from the often indiscriminate brutality common in the ancient Near East.

Verse 20 follows immediately after verse 19, which prohibits the destruction of fruit-bearing trees during a siege. Together, these two verses form a unique command regarding the management of natural resources in a hostile situation. Ancient siege warfare often involved building substantial earthworks and wooden structures, such as ramps, towers, and battering rams, to breach city walls. Besieging armies commonly devastated the surrounding agricultural land to starve out defenders, known as a "scorched earth" policy. Deuteronomy 20:20 provides a practical exception to the strict prohibition of tree felling for specific military necessity (siegeworks), while still maintaining an ecological and ethical boundary by only permitting the destruction of non-food trees. This reflects a commitment to the long-term sustainability of the land and a nuanced approach to warfare.

Deuteronomy 20 20 Word analysis

• Only: (raq, רַק) This particle denotes exclusion or limitation. It powerfully restricts the scope of what follows, highlighting that this permission is highly conditional and exceptional. It draws a clear boundary around permissible action.
• the trees which you know are not trees for food: (Hebrew: ha'ets asher tedah ki lo ets ma'akhal hu, הָעֵץ אֲשֶׁר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא)
  • ha'ets (הָעֵץ): "the tree." A singular noun, but refers to trees collectively. It is the basic unit of this ecological instruction.
  • tedah (תֵּדַע): "you know, you will discern." This verb is in the imperfect form, implying continuous action or clear recognition. It places the burden of discernment on the Israelite soldier or commander. It's not a general allowance but requires conscious identification, emphasizing deliberate action based on knowledge.
  • lo ets ma'akhal hu (לֹא עֵץ מַאֲכָל הוּא): "not a tree of food it is." Ma'akhal (מַאֲכָל) means "food, something eaten." This phrase directly distinguishes between trees cultivated for sustenance (like olive, fig, date) and those that are not (e.g., oaks, pines, cedars) useful only for wood. This precise differentiation underpins the law's rationale for preservation.
• you may destroy and cut down: (related to shachat u'qatsta, תַּשְׁחִית וְקָצַצְתָּ)
  • shachat (שָׁחַת): "to corrupt, spoil, ruin, destroy." This verb has a wide range of meanings, often carrying connotations of rendering something unusable or decaying. In Genesis 6:12, it describes the moral corruption of humanity. Here, applied to trees, it means to ruin them as living organisms.
  • qatsats (קָצַץ): "to cut off, cut down." This verb specifies the physical action of felling a tree. The combination destroy and cut down indicates a thorough and complete removal. The permission to destroy such trees, distinct from cutting, allows for rendering them useless or consuming them entirely as timber.
• that you may build siegeworks against the city: (Hebrew: lasum lekha matsor al ha'iyr, לָשׂוּם לְךָ מָצוֹר עַל הָעִיר)
  • lasum (לָשׂוּם): "to put, to set up." Indicates the purpose of cutting the trees – to establish.
  • matsor (מָצוֹר): "siege, fortification, bulwark." This term refers to the instruments of siege warfare—ramps, walls, towers, or mounds built to enable attack or defense. These were typically constructed from earth and timber. This provides the functional and legitimate reason for the permission.
  • al ha'iyr (עַל הָעִיר): "against the city." Designates the direct target and objective.
• that makes war with you: (Hebrew: asher hi oseh imekha milchamah, אֲשֶׁר הִיא עֹשָׂה עִמְּךָ מִלְחָמָה)
  • milchamah (מִלְחָמָה): "war, battle." This specifies the context of hostile conflict, limiting the felling of trees strictly to active warfare where siegeworks are a strategic necessity against an aggressor. It implies self-defense or punitive action against an attacking party.
• until it falls: (Hebrew: ad redtah, עַד רִדְתָּהּ)
  • redtah (רִדְתָּהּ): "its descending, its going down." From the root yarad (יָרַד), meaning "to go down, descend." In this context, it refers to the surrender or capture of the city. The action is authorized until the military objective is achieved, indicating a proportionality to the allowed destruction. It is not for endless or gratuitous damage.

Deuteronomy 20 20 Bonus section

• Ethical Framework: This verse contributes to the broader ethical framework of warfare presented in Deuteronomy, emphasizing a just-war philosophy rather than unrestrained conquest. It applies the concept of limited means to achieve legitimate objectives.
• Economic Sense: Beyond the moral imperative, preserving fruit trees also makes practical economic sense. Once a city is captured, the trees remain a valuable food source for the conquering Israelites or subsequent settlers, supporting long-term settlement and agricultural viability.
• Precedent for Conservation: Some scholars point to this and related laws as foundational, albeit nascent, concepts for environmental conservation within a divine legal system. It establishes a divine concern for creation's long-term health, even when human conflict is involved.
• Balance of Law: The specific inclusion of "you know" highlights the Israelite responsibility for discernment and knowledge regarding their actions. It places a burden of active assessment on the people, preventing passive destruction.

Deuteronomy 20 20 Commentary

Deuteronomy 20:20 provides a crucial counterpoint to the explicit prohibition in the preceding verse, offering a rare glimpse into the practical application of Israelite warfare ethics. While Deut 20:19 commands the preservation of food-bearing trees during a siege, 20:20 grants a precise permission: the destruction of non-food trees is allowed, but only for the specific military purpose of building siegeworks against an active enemy city.

This seemingly minor detail holds profound significance. It reflects an early legal framework for environmental stewardship, demonstrating a remarkable foresight by differentiating between wanton destruction and necessary resource utilization, even in the extreme conditions of war. Unlike many ancient Near Eastern powers who practiced widespread "scorched earth" policies—destroying all resources to devastate and demoralize the enemy—Israel was commanded to maintain a measure of restraint and sustainability. The focus was on accomplishing the military objective, not on total ecological devastation. This reflects a principle that natural resources, particularly those sustaining life, are to be valued and preserved whenever possible, underscoring that even in conflict, there are moral and ethical boundaries for human action under divine law.

This directive highlights:

• Purposeful destruction: Damage is permissible only if it directly serves the objective of ending the siege, not for general devastation or vengeance.
• Stewardship in crisis: Even amidst conflict, God's people are called to a degree of responsible interaction with the environment, preserving productive capacity.
• Distinctiveness: This law sets Israel apart, illustrating that God's ways elevate responsible conduct beyond conventional warfare brutality.