Deuteronomy 14:29
WEB
The Levite, because he has no portion nor inheritance with you, as well as the foreigner living among you, the fatherless, and the widow who are within your gates shall come, and shall eat and be satisfied; that Yahweh your God may bless you in all the work of your hand which you do.
BSB
Then the Levite (because he has no portion or inheritance among you), the foreigner, the fatherless, and the widow within your gates may come and eat and be satisfied. And the LORD your God will bless you in all the work of your hands.
KJV
And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.
Matthew Henry
Hebrew interlinear
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H3881
a — Levite
Derivation: or לֵוִי; patronymically from 3878;
a Levite or descendant of Levi
KJV: Leviite.
adj.gent — Levite
לֵוִי 291 adj.gent. Levite
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H369
np — nonentity
Derivation: as if from a primitive root meaning to be nothing or not exist;
a nonentity; generally used as a negative particle
KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare 370.
subst — nothing
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
1. to nothing, as nothing
2. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
3. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
4. in circumst. clauses
5. with inf. and ל׳, it is not to …
6. with prefixes
H2506
n-m — smoothness, allotment
Derivation: from 2505;
properly, smoothness (of the tongue); also an allotment
KJV: flattery, inheritance, part, × partake, portion.
n.m — portion
חֵ֫לֶק n.m. portion, tract, territory
1. portion, share
2. portion, tract, of land
3. hence portion, i.e. (acquired) possession
4. chosen portion, habitual mode of life
5. portion, award, from God
H5159
n-f — inherited, occupancy, heirloom, estate, patrimony, portion
Derivation: from 5157 (in its usual sense);
properly, something inherited, i.e. (abstractly) occupancy, or (concretely) an heirloom; generally an estate, patrimony or portion
KJV: heritage, to inherit, inheritance, possession. Compare 5158.
n.f — possession
נַחֲלָה 224 n.f. possession, property, inheritance
1. property
2. portion, share
3. inheritance
H5973
prep — with, equally with
Derivation: from 6004;
adverb or preposition, with (i.e. in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then usually unrepresented in English)
KJV: accompanying, against, and, as (× long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al).
from with
מֵעִם 72 from with or beside
prep — with
עִם prep. with
1. of fellowship and companionship
a. of aid
b. Of actions done jointly with another
c. If the common action be of the nature of a contest or combat, with in the sense of against
d. Of dealing with a person, or of the relation in which one stands with, or towards, another
e. Of a common lot together with the wicked
f. Of equality or resemblance generally aid
g. Of time, as long as
2. Of a locality, close to, beside
3. Of persons, עִם is spec.
a. in the house or family or service of
b. In possession of
c. In the custody or care of
d. Beside = except
e. With = friendly with
4. Idiom. of a thought or purpose present with one
5. Metaph. together with = in spite of, notwithstanding
H1616
n-m — guest, foreigner
Derivation: or (fully) geyr (gare); from 1481;
properly, a guest; by implication, a foreigner
KJV: alien, sojourner, stranger.
n.m — sojourner
גֵּר 92 n.m. sojourner
H3490
n-m — bereaved
Derivation: from an unused root meaning to be lonely;
a bereaved person
KJV: fatherless (child), orphan.
n.[m.] — orphan
יָתוֹם n.[m.] orphan
H490
n-f — widow, desolate place
Derivation: feminine of 488;
a widow; also a desolate place
KJV: desolate house (palace), widow.
n.f — widow
אַלְמָנָה 61 n.f. widow
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H8179
n-m — opening, door, gate
Derivation: from 8176 in its original sense;
an opening, i.e. door or gate
KJV: city, door, gate, port (× -er).
n.m — gate
שַׁ֫עַר 373 n.m. gate
H398
v — eat
Derivation: a primitive root;
to eat (literally or figuratively)
KJV: × at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, × freely, × in...wise(-deed, plenty), (lay) meat, × quite.
vb — eat
אָכַל 806 vb. eat
Qal
1. eat, human subject
2. of beasts, birds, etc., eat, devour
3. fig. of fire, devour, consume
4. of sword, devour, slay
5. in genl., devour, consume, destroy
6. fig. of oppression, devour the poor
Niph.
1. be eaten by man
2. be devoured by fire, consumed
3. be wasted, destroyed, of flesh
Pu. be consumed
Hiph.
1. cause to eat, feed with
2. cause to devoure, obj. sword
H7646
v — sate, fill
Derivation: or שָׂבֵעַ; a primitive root;
to sate, i.e. fill to satisfaction (literally or figuratively)
KJV: have enough, fill (full, self, with), be (to the) full (of), have plenty of, be satiate, satisfy (with), suffice, be weary of.
vb — be sated
[שָׂבֵעַ], שָׂבַע 96 vb. be sated, satisfied, surfeited
Qal 79
1. be sated (with food), esp. human subj.
2. more gen., be sated, have desire satisfied
3. have in excess, be surfeited with
Niph. Pt. sated
Pi. satisfy
Hiph.
1.
a. satisfy (esp. with material blessings), subj. י׳
b. c. acc. of food pers., י׳ subj.
c. י׳ subj.
d. י׳ subj., c. acc. of beasts
2. enrich
3. sate, glut (with the undesired)
H4616
prt — heed, purpose, on account of, in order that
Derivation: from 6030;
properly, heed, i.e. purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that
KJV: because of, to the end (intent) that, for (to,... 's sake), lest, that, to.
subst — purpose
[מַ֫עַן] subst. purpose, intent, only with לְ, in לְמַ֫עַן 271 prep. and conj. for the sake of, on account of, to the intent or in order that
H1288
v — kneel, bless, curse
Derivation: a primitive root;
to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (God or the king, as treason)
KJV: × abundantly, × altogether, × at all, blaspheme, bless, congratulate, curse, × greatly, × indeed, kneel (down), praise, salute, × still, thank.
vb — kneel
[בָּרַךְ] 329 vb. kneel, bless
Qal
1. kneel down
2. bless
Niph. bless oneself
Pi.
1. bless God, adore with bended knees
2. God blesses
3. men bless men
4. salute, greet, with an invocation of blessing
5. bless, with the antithetical meaning curse from the greeting in departing, saying adieu to, taking leave of; but rather a blessing overdone and so really a curse as in vulgar English as well as in the Shemitic cognates
Pu.
1. pass. to be blessed, adored
2. prospered by God
3. have prosperity invoked, by Balaam
4. in gratitude
Hiph. and he made his camel kneel
Hithp. bless oneself, congratulate oneself in his heart
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
H3605
n-m — whole, all, any, every
Derivation: or (Jeremiah 33:8) כּוֹל; from 3634;
properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever).
n.m — the whole
כֹּל once כּוֹל n.m. the whole, all
1. with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every
2. Absolutely:
a. without the art., all things, all
b. with the art. הַכֹּל
(a). where the sense is limited by the context to things (or persons) just mentioned
(b). in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)
H4639
n-m — action, transaction, activity, product, poem, property
Derivation: from 6213;
an action (good or bad); generally, a transaction; abstractly, activity; by implication, a product (specifically, a poem) or (generally) property
KJV: act, art, bakemeat, business, deed, do(-ing), labor, thing made, ware of making, occupation, thing offered, operation, possession, × well, (handy-, needle-, net-) work(ing, -manship), wrought.
n.m — deed
מַעֲשֶׂה 233 n.m. deed, work
H3027
n-f — hand, open, power, means, direction, closed
Derivation: a primitive word;
a hand (the open one [indicating power, means, direction, etc.], in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote [as follows]
KJV: ( be) able, × about, armholes, at, axletree, because of, beside, border, × bounty, broad, (broken-) handed, × by, charge, coast, consecrate, creditor, custody, debt, dominion, × enough, fellowship, force, × from, hand(-staves, -y work), × he, himself, × in, labour, large, ledge, (left-) handed, means, × mine, ministry, near, × of, × order, ordinance, × our, parts, pain, power, × presumptuously, service, side, sore, state, stay, draw with strength, stroke, swear, terror, × thee, × by them, × themselves, × thine own, × thou, through, × throwing, thumb, times, × to, × under, × us, × wait on, (way-) side, where, wide, × with (him, me, you), work, yield, × yourselves.
n.f — hand
יָד 1604 n.f. hand
1. hand
2. Fig. = strength, power
3. Fig. = side
4. יָד is used in various special, technical senses:—
a. sign, monument
b. part, fractional part or share
c. time, repetition
d. axle-trees
e. stays, supports for laver
f. tenons on sides of boards of tabernacle
g. a (beckoning) hand
5. יַד with prep.
H6213
v — do, make
Derivation: a primitive root;
to do or make, in the broadest sense and widest application
KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, × certainly, have the charge of, commit, deal (with), deck, displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, feast, (fight-) ing man, finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, hinder, hold (a feast), × indeed, be industrious, journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, × sacrifice, serve, set, shew, × sin, spend, × surely, take, × thoroughly, trim, × very, vex, be (warr-) ior, work(-man), yield, use.
vb — do
עָשָׂה 2622 vb. do, make
Qal 2524
I.
1. do (1560 t.)
2. deal with
3. oft. in phr. do kindness with
4. abs. act, act with effect
II.
1. make (670 t.)
2. produce, yield
3. prepare, esp. of dressing and cooking food
4. make offering
5. attend to, put in order
6. observe, celebrate, religious festival
7. acquire property of various kinds
8. appoint priests
9. bring about of י׳’s effecting a deliverance
10. use
11. spend, pass, days of life
Niph. 97
1. be done
2.
a. be made, of concr. things
b. be produced from vine
c. be prepared, of food
d. be offered
e. be observed, passover
f. be used
Pu. I was made
vb — press
[עָשָׂה] vb. Pi. press, squeeze
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Verses 22–29
Deuteronomy 14:22–29
We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God's part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, Num 18:24, etc. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.
I. They are here charged to separate it, and set it apart for God: Thou shalt truly tithe all the increase of they seed, Deu 14:22. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe truly, that is, to be sure to do it, and to do it faithfully and carefully, that God's part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.
II. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,
1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind (Deu 14:23); but, if not, they might turn it into money (Deu 14:24, Deu 14:25), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have (Deu 14:23): That thou mayest learn to fear the Lord thy God always; it was to keep them right and firm to their religion, (1.) By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion never to forsake the assembling of ourselves together, Heb 10:25. By the comfort of the communion of saints, we may be kept to our communion with God. (2.) By using them to the most pleasant and delightful services of religion. Let them rejoice before the Lord, that they may learn to fear him always. The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments - to bid their Levites welcome to them. Thou shalt not forsake the Levites (Deu 14:27): "Let him never be a stranger to thy table, especially when thou eatest before the Lord."
2. Every third year this tithe must be disposed of at home in works of charity (Deu 14:28, Deu 14:29): Lay it up within they own gates, and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. "Thither let them come, and eat and be satisfied." In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will bless us in all the work of our hand. Note, (1.) The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass. (2.) The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: "Except not that God should bless thee in thy idleness and love of ease, but in all the work of they hand." It is the hand of the diligent, with the blessing of God upon it, that makes rich, Pro 10:4, Pro 10:22. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See Eze 44:30.
Cross-references: Num 18:24 · Deut 14:22 · Deut 14:23 · Deut 14:24 · Deut 14:25 · Heb 10:25 · Deut 14:27 · Deut 14:28 · Deut 14:29 · Prov 10:4 · Prov 10:22 · Ezek 44:30