Deteronòm 20
Bib La · Kreyòl Ayisyen
1 Lè nou soti pou n' al goumen kont lènmi nou yo, epi nou wè yo gen plis chwal, plis cha lagè ak plis moun pase nou, nou pa bezwen pè, paske Seyè a, Bondye nou an, li menm ki te fè nou moute soti nan peyi Lejip la, l'ap kanpe la avèk nou. 2 Lè lè batay la rive, prèt la va vanse, l'a pale ak sòlda yo. 3 L'a di yo: -Koute byen, moun Izrayèl yo: Jòdi a nou pral goumen kont lènmi nou yo. Kè nou pa bezwen sote. Nou pa bezwen pè, nou pa bezwen tranble, ni nou pa bezwen kouri pou yo. 4 Seyè a, Bondye nou an, ap mache avèk nou. L'a goumen pou nou kont lènmi nou yo pou l' fè nou genyen batay la. 5 Apre sa, chèf yo va pale ak sòlda yo. Y'a di yo: -Eske gen yon moun la a ki fèk fin bati yon kay, men ki poko fè sèvis pou mete kay la apa pou Bondye? Si gen yon moun konsa, pito l' al fè wout li lakay li, paske li ka mouri nan goumen an, epi se yon lòt moun ki va fè sèvis pou mete kay la apa pou Bondye. 6 Eske gen yon moun la a ki fèk plante yon jaden rezen epi ki poko gen chans fè yon rekòt rezen menm? Si gen yon moun konsa, pito l' al fè wout li lakay li, paske li ka mouri nan batay la, epi se va yon lòt moun ki va jwi jaden rezen l' lan. 7 Eske gen yon moun isit la ki fiyanse pou l' marye? Si gen yon moun konsa, pito l' al fè wout li lakay li, paske li ka mouri nan lagè a epi se yon lòt moun ki va marye ak fiyanse l' la. 8 Apre sa, chèf yo va di sòlda yo ankò: -Eske gen yon moun la a ki pè, ki santi li pa gen kouraj pou l' al goumen? Si gen yon moun konsa, pito l' al fè wout li lakay li, paske li ka kraze kouraj lòt yo tou. 9 Lè chèf yo va fin pale konsa ak sòlda yo, y'a chwazi yon kaptenn pou chak divizyon pou mache alatèt lame a. 10 Lè n'ap pwoche bò yon lavil pou n' atake l', premye bagay n'a fè, n'a mande l' pou l' fè lapè ak nou. 11 Si yo dakò, si yo louvri pòtay lavil la ban nou, tout moun nan lavil la va travay fè kòve pou nou, y'a tounen esklav nou. 12 Men, si yo refize fè lapè ak nou epi yo mande goumen, n'a sènen lavil la toupatou epi n'a atake l'. 13 Seyè a, Bondye nou an, va lage l' nan men nou. Epi n'a touye dènye gason ki nan lavil la. 14 Men, n'a pran tout fanm yo, tout pitit yo, tout bèt yo ak tou sa ki nan lavil la, ak tout byen lènmi yo va kite pou nou. N'a manje tou sa n'a pran nan men lènmi nou yo paske se Seyè a menm ki ban nou yo. 15 Se konsa n'a fè sa pou tout lavil ki byen lwen nou, andeyò limit peyi Seyè a ban nou pou nou rete a. 16 Men, lè nou pran yon lavil ki nan limit peyi Seyè a ap ban nou pou nou rete a, se pou nou touye tou sa ki vivan ladan l'. 17 Se pou nou touye tout moun sa yo: moun Et yo, moun Amori yo, moun Kanaran yo, moun Ferèz yo, moun Ivi yo, moun Jebis vo. Se pou nou ofri yo bay Seyè a, Bondye nou an, jan li te ban nou lòd la. 18 Se pou nou disparèt yo pou yo pa fè nou tonbe nan peche kont Seyè a, Bondye nou an, pou yo pa moutre nou fè tout vye bagay lèd y'ap fè pou bondye pa yo. 19 Si lè n'ap atake yon lavil nou wè nou blije sènen l' pandan lontan anvan pou nou ka pran l', piga nou koupe ankenn pyebwa ki bay fwi, paske nou ka bezwen fwi yo pou nou manje. Pa koupe pyebwa yo. Se pyebwa ase yo ye, se pa moun yo ye. Ou pa ka aji avèk yo tankou moun ki nan lavil ou sènen an. 20 Men, nou gen dwa debranche pyebwa ki pa bay fwi, nou ka koupe yo, nou ka sèvi ak yo pou fè zouti pou atake lavil la jouk lavil la va tonbe nan men nou.
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Deteronòm 20:1
De 20:1-20. The Priests' Exhortation to Encourage the People to Battle.
1. When thou goest out to battle against thine enemies--In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.
Deteronòm 20:2-4
2-4. when ye are come nigh unto the battle, that the priest shall approach and speak unto the people--Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (Nu 10:9; 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (De 20:3, 4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.
Deteronòm 20:5-8
5-8. And the officers shall speak unto the people--literally, Shoterim, who are called "scribes" or "overseers" (Ex 5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (2Ch 26:11). This proclamation (De 20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (1) The dedication of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Ne 12:27); exemption for a year. (2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty years being liable to serve, many totally unfit for war must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements--persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat.
Deteronòm 20:9
9. they shall make captains of the armies to lead the people--When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.
Deteronòm 20:10-20
10-20. When thou comest nigh unto a city to fight against it, then proclaim peace unto it--An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (De 20:17, 18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [De 20:11], and in the relation of tributaries the conquered nations would receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (De 20:13, 14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.