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Selected Verse: Deuteronomy 20:19 - Strong Concordance

Verse	Translation	Text
De 20:19	Strong Concordance	When thou shalt besiege [06696] a city [05892] a long [07227] time [03117], in making war [03898] against it to take [08610] it, thou shalt not destroy [07843] the trees [06086] thereof by forcing [05080] an axe [01631] against them: for thou mayest eat [0398] of them, and thou shalt not cut them down [03772] (for the tree [06086] of the field [07704] is man's [0120] life) to employ [0935] them in the siege [06440] [04692]:
	King James	When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
thou shalt not destroy the trees thereof by forcing an axe against them--In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

thou shalt not destroy the trees thereof by forcing an axe against them--In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: "for of them (ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down." The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. "For is the tree of the field a man, that it should come into siege before thee?" This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי, and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog., instead of האדם, and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald, 324, b. and 306, b.). The Masoretic punctuation is founded upon the explanation given by Aben Ezra, "Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees," which Schultz expresses in this way, "Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field," - an explanation, however, which cannot be defended by appealing to Deu 24:6; Ecc 12:13; Eze 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article. Deu 20:20 "Only the trees which thou knowest that they are not trees of eating (i.e., do not bear edible fruits), mayest thou hew down, and build a rampart against the town till it come down," i.e., fall down from its eminence. For ירד as applied to the falling or sinking of lofty fortifications, see Deu 28:52; Isa 32:19. מצור, compressing or forcing down; hence, as applied to towns, במּצור בּוא, to come into siege, i.e., to be besieged (Deu 20:19; Kg2 24:10; Kg2 25:2). In Deu 20:20 it is used to denote the object, viz., the means of hemming in a town, i.e., the besieging rampart (cf. Eze 4:2).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

When they besieged a town a long time to conquer it, they were not to destroy its trees, to swing the axe upon them. That we are to understand by עצהּ the fruit-trees in the environs and gardens of the town, is evident from the motive appended: "for of them (ממּנּוּ refers to עץ as a collective) thou eatest, and thou shalt not hew them down." The meaning is: thou mayest suppress and destroy the men, but not the trees which supply thee with food. "For is the tree of the field a man, that it should come into siege before thee?" This is evidently the only suitable interpretation of the difficult words השּׂדה עץ האדם כּי, and the one which has been expressed by all the older commentators, though in different ways. But it is one which can only be sustained grammatically by adopting the view propounded by Clericus and others: viz., by pointing the noun האדם with ה interrog., instead of האדם, and taking אדם as the object, which its position in the sentence fully warrants (cf. Ewald, 324, b. and 306, b.). The Masoretic punctuation is founded upon the explanation given by Aben Ezra, "Man is a tree of the field, i.e., lives upon and is fed by the fruits of the trees," which Schultz expresses in this way, "Man is bound up with the tree of the field, i.e., has his life in, or from, the tree of the field," - an explanation, however, which cannot be defended by appealing to Deu 24:6; Ecc 12:13; Eze 12:10, as these three passages are of a different kind. In no way whatever can האדם be taken as the subject of the sentence, as this would not give any rational meaning. And if it were rendered as the object, in such sense as this, The tree of the field is a thing or affair of man, it would hardly have the article.

Deu 20:20

"Only the trees which thou knowest that they are not trees of eating (i.e., do not bear edible fruits), mayest thou hew down, and build a rampart against the town till it come down," i.e., fall down from its eminence. For ירד as applied to the falling or sinking of lofty fortifications, see Deu 28:52; Isa 32:19. מצור, compressing or forcing down; hence, as applied to towns, במּצור בּוא, to come into siege, i.e., to be besieged (Deu 20:19; Kg2 24:10; Kg2 25:2). In Deu 20:20 it is used to denote the object, viz., the means of hemming in a town, i.e., the besieging rampart (cf. Eze 4:2).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Thou shalt not destroy - Which is to be understood of a general destruction of them, not of the cutting down some few of them, as the conveniency of the siege might require. Man's life - The sustenance or support of his life.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Thou shalt not destroy - Which is to be understood of a general destruction of them, not of the cutting down some few of them, as the conveniency of the siege might require. Man's life - The sustenance or support of his life.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
(For the tree of the field is man's life) to employ them in the siege - The original is exceedingly obscure, and has been variously translated, כי האדם עץ השדה לבא מפניך במצור ki haadam ets hassadeh labo mippaneycha bammatsor. The following are the chief versions: For, O man, the trees of the field are for thee to employ Them in the siege - or, For it is man, and the tree of the field, that must go before thee for a bulwark - or, For it is a tree, and not men, to increase the number of those who come against thee to the siege - or, lastly, The tree of the field (is as) a man, to go before thy face for a bulwark. The sense is sufficiently clear, though the strict grammatical meaning of the words cannot be easily ascertained: it was a merciful provision to spare all fruit-bearing trees, because they yielded the fruit which supported man's life; and it was sound policy also, for even the conquerors must perish if the means of life were cut off. It is diabolic cruelty to add to the miseries of war the horrors of famine; and this is done where the trees of the field are cut down, the dykes broken to drown the land, the villages burnt, and the crops wilfully spoiled. O execrable war! subversive of all the charities of life! There are several curious particulars in these verses: 1. The people had the most positive assurances from God that their enemies should not be able to prevail against them by strength, numbers, nor stratagem, because God should go with them to lead and direct them, and should fight for them; and against his might none could prevail. 2. All such interferences were standing proofs of the being of God, of his especial providence, and of the truth of their religion. 3. Though God promised them such protection, yet they were to expect it in the diligent use of their own prudence and industry. The priests, the officers, and the people, had their respective parts to act in this business; if they did their duty respectively, God would take care that they should be successful. Those who will not help themselves with the strength which God has already given them, shall not have any farther assistance from him. In all such cases, the parable of the talents affords an accurate rule. 4. Their going to war against their enemies must not deprive them of mercy and tenderness towards their brethren. He who had built a house and had not yet dwelt in it, who had planted a vineyard and had not eaten of its fruits, who had betrothed a wife and had not yet taken her to his house, was not obliged to go to battle, lest he should fall in the war, and the fruits of his industry and affection be enjoyed by others. He who was faint-hearted was also permitted to return, lest he should give way in the heat of battle, and his example have a fatal influence on others.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

(For the tree of the field is man's life) to employ them in the siege - The original is exceedingly obscure, and has been variously translated, כי האדם עץ השדה לבא מפניך במצור ki haadam ets hassadeh labo mippaneycha bammatsor. The following are the chief versions: For, O man, the trees of the field are for thee to employ Them in the siege - or, For it is man, and the tree of the field, that must go before thee for a bulwark - or, For it is a tree, and not men, to increase the number of those who come against thee to the siege - or, lastly, The tree of the field (is as) a man, to go before thy face for a bulwark. The sense is sufficiently clear, though the strict grammatical meaning of the words cannot be easily ascertained: it was a merciful provision to spare all fruit-bearing trees, because they yielded the fruit which supported man's life; and it was sound policy also, for even the conquerors must perish if the means of life were cut off.

It is diabolic cruelty to add to the miseries of war the horrors of famine; and this is done where the trees of the field are cut down, the dykes broken to drown the land, the villages burnt, and the crops wilfully spoiled. O execrable war! subversive of all the charities of life!

There are several curious particulars in these verses:

1. The people had the most positive assurances from God that their enemies should not be able to prevail against them by strength, numbers, nor stratagem, because God should go with them to lead and direct them, and should fight for them; and against his might none could prevail.

2. All such interferences were standing proofs of the being of God, of his especial providence, and of the truth of their religion.

3. Though God promised them such protection, yet they were to expect it in the diligent use of their own prudence and industry. The priests, the officers, and the people, had their respective parts to act in this business; if they did their duty respectively, God would take care that they should be successful. Those who will not help themselves with the strength which God has already given them, shall not have any farther assistance from him. In all such cases, the parable of the talents affords an accurate rule.

4. Their going to war against their enemies must not deprive them of mercy and tenderness towards their brethren. He who had built a house and had not yet dwelt in it, who had planted a vineyard and had not eaten of its fruits, who had betrothed a wife and had not yet taken her to his house, was not obliged to go to battle, lest he should fall in the war, and the fruits of his industry and affection be enjoyed by others. He who was faint-hearted was also permitted to return, lest he should give way in the heat of battle, and his example have a fatal influence on others.

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