Deuteronomy 22:9

Deu 22:9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.

Ver. 9. And the fruit of thy vineyard be defiled.] Heb., Be sanctified, per antiphrasin, as, auri sacra fames; and Anthony’s fire is ignis sacer. So a whore is called in Hebrew, Kedesha, of kadash, i.e., holiness, {Deu 23:17} by a contrary meaning, as most unholy and unchaste.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 22:9-10. Divers seeds — Either, 1st, With divers kinds of seeds mixed and sowed together between the rows of vines in thy vineyard: which was forbidden to be done in the field, (Lev 19:19,) and here in the vineyard. Or, 2d, With any kind of seed differing from that of the vine, which would produce either herbs, or corn, or fruit-bearing trees, whose fruit might be mingled with the fruit of the vines. Now this and the following precepts, though in themselves small and trivial, are given, according to that time and state of the church, for instructions in greater matters, and particularly to commend to them simplicity in all their carriage toward God and men, and to forbid all mixture of their inventions with God’s institutions in doctrine and worship. An ox and an ass — Because the one was a clean beast, the other unclean; whereby God would teach men to avoid polluting themselves by the touch of unclean persons or things.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:9 any other crop between the rows: This would bring about a mingling of things that should be kept separate.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

The tenor of this Law, is to walk in simplicity, and not to be curious of new inventions.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Thou shalt not sow thy vineyard with divers seeds--(See on Lev 19:19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. Divers seeds] See Clarke on Le 19:19.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Defiled—or sanctified. Different crops become “common” at different times. The year’s corn was freed by the wave-sheaf and wave-loaves. The trees not for five years. The rule about the ox and the ass may rest partly on the ground of humanity, the step and the pull of the two creatures being so very unlike. St. Paul gives a spiritual sense to the precept in 2Co_6:14. “Be not unequally yoked together with unbelievers.” The ox was a clean animal and fit for sacrifice. The ass was unclean, and must be redeemed with a lamb. The clean and unclean must not till the holy land of Jehovah together.

All these precepts are part of the laws of holiness in Leviticus—rules of behaviour arising from the fact that Israel is the special people of a holy God.

(9-11) These precepts appear also in Lev_19:19, more briefly.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. thy vineyard] which in Palestine is frequently so planted that there is room for the growth of vegetables, etc., between the vines. Lev_19:19, thy field. Why D mentions only vineyard is not explicable. The inference that his law is later than that in Lev. (Dillm.) is unjustified. More probably the wider term is the later correcting the narrower.

two kinds] Only here and Lev_19:19. The Heb. implies mutually exclusive kinds.

whole fruit] Right; for the Heb., the fulness, means not the overflow (so Ges. as in Exo_22:29 (28)) but the whole ultimate contents of the vineyard, as the rest of the v. explains.

be forfeited] Lit. as R.V. margin, consecrated, separated unto Jehovah and His sanctuary like things under the ban (Jos_6:19); proof that the prohibited mixture was regarded as a religious, i.e. a ritual, offence.

9–11. Three Laws against Mixing (1) seeds, (2) animals in ploughing, (3) cloths in a garment. The first and third also in H, Lev_19:19 (cp. P, Lev_11:37, against defiling seed), along with one against cross-breeding; the second peculiar to D. The religious reason given for the first is to be inferred for the other two. To appreciate it we must keep in mind not only the attention of the mind of that time to the distinctness of species as created by God, Gen_1:11 f., Gen_1:21, Gen_1:24 f. (Driver), but the principle stated by Isaiah (Deu_28:24 f.) that all the husbandman’s customs and methods including his discrimination and separation of different kinds of seed were taught him by divine revelation (cp. Lev_19:19 : ye shall keep my statutes); and the possibility that in a more primitive society different seeds, animals and the stuffs produced from them were regarded as animated by different spirits whom it was unlucky to offend by confusing them (see on Deu_22:11). But it is remarkable that Ḫammurabi’s Code shows no trace of this. For the later more detailed Jewish law see the Mishnah, ‘Kil’aim.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Thou shall not sow thy vineyards with divers seeds,.... As wheat and barley between the rows of the vines; and this is to be understood only of divers sorts of corn, and of divers sorts of herbs, but not of trees; hence we read of a fig tree in a vineyard, Luk 13:6, and this only respects what is sown with design, and not what is casual, as the Jews interpret it (e);"if a man passes through a vineyard, and seeds fall from him, or they are carried out along with dung, or with water; or when a man is sowing, and a storm of wind carries it behind him (i.e. to a vineyard behind him), it is lawful;''that is, it may be let grow, and the fruit of it enjoyed; the same here is said of the vineyard as of the field in See Gill on Lev 19:19,

lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard; be defiled; that is, lest not only the increase of these divers seeds sown, but also the increase of the vines among which they are sown, become unlawful, and unfit for use, and so a loss of all be sustained: the Targum of Jonathan is,"lest it be condemned to burning;''or thou art obliged to burn it; for, according to the Jewish canons (f), the mixtures of a vineyard, or the divers seeds of it, and the increase thereof, were to be burnt; and the commentators of the Misnah (g) frequently explain this phrase by "lest it be burnt".

(e) Misn. Celaim, c. 5. sect. 7. (f) Misn. Temurah, c. 7. sect. 5. (g) Maimon. & Bartenora in Misn. Terumot, c. 10. sect. 6. Orla, c. 3. sect. 7. Kiddushin, c. 2. sect. 9.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Compare the marginal reference. The prohibition of Deu 22:10 was also dictated by humanity. The ox and the donkey being of such different size and strength, it would be cruel to the latter to yoke them together. These two animals are named as being those ordinarily employed in agriculture; compare Isa 32:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Together. If wheat was sown in a vineyard, it would ripen much sooner than the grapes; and as the first-fruits of both were offered to the Lord, the owner would lose the profit which he had too greedily sought after, the place being esteemed both pure and impure at the same time. This mixture of seeds would also impoverish the land, so that it would be like a place defiled, and unfit for cultivation. (Jansenius in Leviticus xix. 19.) Maimonides supposes that the practice of the Zabians is here reprobated. They sowed the land with corn and dry grapes, in honour of Ceres and Bacchus, (More. Nev. p. 3. c. 37,) who presided over the harvest and vintage among the pagans. (Wm. of Paris. Leg. 13.) --- Moses might also, by this symbolical language, condemn unnatural connexions, as he perhaps does, ver. 10.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

With divers seeds; either,

1. With divers kinds of seed mixed and sowed together between the rows of vines in thy vineyard; which was forbidden to be done in the field, Lev 19:19, and here in the vineyard. Or,

2. With any kind of seed differing from that of the vine, which would produce either herbs, or corn, or fruit-bearing trees, whose fruit might be mingled with the fruit of the vines. Now this and the two following precepts, though in themselves small and trivial, are given, according to that time and state of the church, for documents or instructions in greater matters, and particularly to commend to them simplicity and sincerity in all their carriages towards God and men, and to forbid all mixture of their inventions with God’s institutions, in doctrine or worship.

The fruit of thy seed, Heb. the fulness of thy seed, i.e. that seed when it is ripe and full. See Exo 22:29; Num 18:27.

Defiled; either,

1. Naturally corrupted or marred, whilst one seed draws away the fat and nourishment of the earth from the other, and so both are starved and spoiled. Or rather,

2. Legally and morally, as being prohibited by God’s law, and thereby made unclean; as, on the contrary, things are sanctified by God’s word allowing and approving them, 1Ti 4:5. Heb. be sanctified, or, be as a sanctified thing, by an ellipsis of the particle as, i.e. unlawful for the owner’s use, as things sanctified were. Or, sanctifying is put for polluting, by a figure called euphemismus, which is frequent in Scripture, as when blessing is put for cursing, as Job 2:9, and in other authors, as when they use sacred for execrable.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9-11. Not sow… divers seeds — These prohibitions are similar to those in Lev_19:19, and seem founded on an aversion to mingling things unlike.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 9-11. (cf. Lev_19:19) God has made distinctions in nature, and these are not to be confounded by the mixing of things distinct. The ox and the ass were chiefly used in husbandry; but, as they were of different size and strength, it was not only fitting that they should not be yoked to the same plough, but it might be cruel so to yoke them.

Vers. 9, 11. Evil associations to be avoided.

essence of the crime (Zep_1:8) consisted, not in wearing a woolen and linen robe, but in having it in a particular form according to a favorite superstition of ancient idolatries". (Lev_19:19) So also as to sowing with divers seeds; it was a superstitious custom of the idolaters, and hence it is to be avoided. Note: Evil associations may make it wrong to follow or observe that which is in itself harmless. With the principle which underlies this passage thus stated, compare 1Co_10:23 to end.

I God, having called his people out of the world, would have them distinct from the world.

II In carrying out this distinction in practice, Christians are bound to regard the influence which their practice will have upon others, as well as the practice itself.

III It is quite possible that (as in the case of eating meats offered to idols) there may be rites, customs, habits, in which this or that Christian could indulge without injury to himself, and yet which, owing to the force of public sentiment and opinion, would tell prejudicially upon him, and lower his influence for good.

IV When such is the case, he is to take the higher ground, not shrinking from being deemed puritanical and to abstain not only from that which is wrong in itself, but from much which, owing to evil associations, has about it a suspicious look of worldliness and self-indulgence.

Vers. 9-12. Directions in minor matters.

What was, in primitive days, matter for direct revelation from God, is now ascertained by scientific observation. Herein we learn that revelation and science spring from one origin and subserve one end the good of men. And herein we may learn God"s fatherly care for his children in the days of their infancy.

I GREATEST FERTILITY IN NATURE IS TO BE SOUGHT. It is man"s province to bring out the greatest productiveness in fields and fruit trees. Pruning, manuring, and grafting are essential. The vine needs especial care, and is susceptible of great increase of fruitfulness. So delicate is the blossom of the vine that the pollen of other plants in the vicinity, coming into contact, injures the formation of the fruit. It is a joy to God to see the trees of the field fruitful; how much more to see abundant fruitfulness in us! "Herein is our Father glorified." The least of God"s commandments is profitable to observe.

II NEEDLESS BURDENS ON ANIMALS FORBIDDEN. Every beast is appointed to be the servant of man; but man is required to act towards the inferior creation in God"s stead. The burden of service laid upon oxen and asses is heavy enough; let it not be wantonly increased. Both the ox and the ass suffered from an unequal yoking in the plough. God saw the painful effect, and felt grieved. Animal feeling is a gift from God, and is intended to be for enjoyment. We may act in harmony with God, and increase that enjoyment; or we may, in part, frustrate his plan. In every act of man God takes lively interest. All day long he is approving or censuring.

III OUR PIETY IS TO BE SEEN IN OUR RAIMENT. It is very probable that this prohibition about dress was to counteract a custom among idolaters a custom which led to superstitious feeling. Some solid reason was at the root of the counsel, whether we can discover that reason or not. Our raiment is in some measure the exponent of our religion. If "Holiness to the Lord" is predicted as the motto to be found on the bells of the horses, so, and much more, should consecration to God be conspicuous on our dress and demeanor. Our raiment often serves as an ensign, and denotes to what party we belong the Church or the world. If simplicity, modesty, beauty, sterling quality, be in our dress, these are ornaments of our holy faith. Whatever we do, or however we dress, be this our aim, to please God. A child will never be ashamed to acknowledge its father. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Divers seeds - Either

1. With divers kinds of seed mixed and sowed together between the rows of vines in thy vineyard: which was forbidden to be done in the field, Lev. xix, 19, and here, in the vineyard. Or,

2. With any kind of seed differing from that of the vine, which would produce either herbs, or corn, or fruit-bearing trees, whose fruit might be mingled with the fruit of the vines. Now this and the following precepts, tho' in themselves small and trivial, are given, according to that time and state of the church, for instructions in greater matters, and particularly to commend to them simplicity in all their carriage towards God and man, and to forbid all mixture of their inventions with God's institutions in doctrine or worship. Defiled - Legally and morally, as being prohibited by God's law, and therefore made unclean; as on the contrary, things are sanctified by God's word, allowing and approving them, 1 Tim. iv, 5.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Moses speaks to the Israelites as if they were one man, so the words "you" and "your" here are singular. (See: Forms of You)

so that the whole harvest is not confiscated by the holy place

The words "holy place" is a metonym for the priests who work in the holy place. This can be stated in active form. AT: "so that the priests in Yahweh's holy place do not take away the whole harvest" or "so that you do not defile the whole harvest and the priests do not allow you to use it" (See: Metonymy and Active or Passive)

the yield of the vineyard

"the fruit that grows in the vineyard"

wool

soft, curly hair that grows on a sheep

linen

thread made from the flax plant (See: Translate Unknowns)

translationWords

vineyard

kind

seed

harvest

holy place

plant

plow

cow

donkey

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

כלאים [THOU SHALT NOT SOW THY VINEYARD] WITH DIVERSE KINDS OF SEEDS — i.e. wheat and barley together with kernels of grapes with one and the same hand-throw (Berachot 22a; Kiddushin 39a; Chullin 82b).

פן תקדש LEST IT BECOME קדש — Take it as the Targum does: lest it become unclean (unfit for use); to anything for which a man has repugnance to come into contact with, be it on account of its sublimity as, for instance, holy things, or be it on account of some bad quality, as, for instance, something that is forbidden, the term קדוש is appropriate, as, in the latter sense, e.g., (Isaiah 65:5) “Come not near to me for I make thee קדוש".

[המלאה — This is the fullness and increase which the seed produces].

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.