PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS TO CHAPTER 15

A. Chapter 15 is a continuation of the specific laws that deal with some of the unique agricultural needs and symbolic relational truths that YHWH wanted to build into His people.

B. This chapter divides nicely into three distinct sections:

1. Verses 1-11 deal with the expansion of the Sabbath year's rest of Exod. 23:10-13 and Lev. 25:1-7 to the debtors and local poor. II Chronicles 36:21 says that the exile was a result of the Jews' failure to keep this Law.

2. Verses 12-18 deal with the kinsman slave, the Hebrew (man or woman) who had to work for someone to pay off debts.

3. Verses 19-23 deal with the first born of the flocks, or the offering of the first born animals.

C. This chapter is characterized by the use of double verbs:

1. Some are infinitive absolutes and imperfect verbs of the same root (which is a grammatical form for intensifying the meaning):

a. "surely bless," v. 4, Piel of BDB 138, KB 159

b. "listen obediently," v. 5, Qal of BDB 1033, KB 1570

c. "freely open," v. 8, Qal of BDB 834 I, KB 986

d. "generously lend," v. 8, Hiphil of BDB 716, KB 778

e. "generously give," v. 10, Qal of BDB 678, KB 733

f. "freely open," v. 11, Qal of BDB 834, KB 986

h. "furnish liberally," v. 14, Hiphil of BDB 778, KB 858

2. Some are the same verb, used twice:

a. "lend. . .not borrow," v. 6, a Hiphil perfect and a Qal imperfect of BDB 716, KB 778

b. "rule. . .not rule," v. 6, a Qal perfect and a Qal imperfect of BDB 605, KB 647

c. "set free. . .free. . .not send," vv. 12,13, all three Piel imperfects of BDB 1018, KB 1511

d. "eat. . .not eat,", vv. 22,23, both Qal imperfects of BDB 37, KB 46

Notice the second category is a positive followed by a negative usage.

3. There is a repetition of the noun and the Qal infinitive absolute of the same root in v. 2 - "remission. . .release," both from BDB 1030, KB 1557

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 15:1-6
  ¹"At the end of every seven years you shall grant a remission of debts. ²This is the manner of remission: every creditor shall release what he has loaned to his neighbor; he shall not exact it of his neighbor and his brother, because the Lord's remission has been proclaimed. ³From a foreigner you may exact it, but your hand shall release whatever of yours is with your brother. ⁴However, there will be no poor among you, since the Lord will surely bless you in the land which the Lord your God is giving you as an inheritance to possess, ⁵if only you listen obediently to the voice of the Lord your God, to observe carefully all this commandment which I am commanding you today. ⁶For the Lord your God will bless you as He has promised you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you."

15:1 "At the end of every seven years" Two things happened: (1) the land was to lie fallow as a symbol of God's ownership of the land as well as His care for the poor (cf. Exod. 23:10-13; Lev. 25:1-7). In Josephus' The Antiquities of the Jews, XIII.8.1, we find a reference to the Jews' habit of letting the land rest and (2) here fellow Israelites were released from debts (cf. v. 2; 31:10). Seven was seen as the perfect number because of the six days of creation and the seventh day of rest in Gen. 1:1-2:3.

15:2 "remission" This term (BDB 1030) means "let drop." In Exod. 23:10-11 the verb is used for the land lying fallow every seven years. The noun is used in the OT only twice, here and 31:10. Here it is used metaphorically of forgiving debt, since the share cropper could not pay his loan in the year in which planting was prohibited and also there was no work for the hired laborer. The foreigner, on the other hand, could work his field and pay his debts.

▣ "every creditor shall release" Whether this meant permanent release or temporary release is not known. The context seems to favor a permanent release, but I believe that it may have been only for the year the land stood fallow that the debt was forgiven (cf. NET Bible, p. 368 #16). God's forgiveness of them was the basis for these land owners' forgiving debts (symbolically, temporarily).

15:3 "foreigner" This refers to a non-Israelite who permanently lived in Palestine (BDB 648, cf. 14:21; 15:3; 17:15; 23:20; 29:22), who was granted limited civil rights and legal protection by the Mosaic legislation.

The other term "alien" (BDB 158) is used of newcomers or sojourners who also were granted limited rights and protection (cf. 1:16; 5:14; 10:18,19[twice]; 14:21,29; 16:11,14; 23:7; 24:14,17,19,20,21; 26:11,12,13; 27:19; 28:43; 29:11; 31:12).

This care for the non-Israelite clearly showed:

1. the character of YHWH

2. the inclusion possible

3. the past experience of Israel in Egypt

15:4 "there will be no poor among you" Verses 4-6 state the ideal situation (symbolized in the requirements of the Sabbath Year and Year of Jubilee). The ideal is rarely historical. Many Israelites lost their family lands. There were always poor among the Jews (cf. Matt. 26:11).

15:5 This is a recurrent warning about obedience to the covenant.

1. "If only you listen obediently" - the Qal infinitive absolute and the Qal imperfect of BDB 1033, KB 1570 (which shows intensity)

2. "To observe carefully all this commandment" - two Qal infinitive constructs of BDB 1036, KB 1581 and BDB 793, KB 889

YHWH's covenant promises are conditional on continuing obedient response.

15:6 YHWH's spoken/promised (BDB 180, KB 210,Piel perfect) blessings are delineated:

1. "The Lord your God will bless you," Piel perfect of BDB 138, KB 159, cf. v. 4 (twice); 1:11; 2:7; 7:13 (twice); 12:7; 14:24,29; 15:10,14,18; 16:10,15.

2. "You will lend to many nations, but you will not borrow." This is the Hiphil perfect and the negated Qal imperfect of BDB 716, KB 778.

3. "You will rule over many nations, but they will not rule over you." This is the Qal perfect and the negated Qal imperfect of BDB 605, KB 647.

These promises have international and eschatological implications (cf. Isa. 9:6-7; 11:1-10; Micah 5:1-5a).

NASB (UPDATED) TEXT: 15:7-11
  ⁷"If there is a poor man with you, one of your brothers, in any of your towns in your land which the Lord your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; ⁸but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. ⁹Beware that there is no base thought in your heart, saying, 'The seventh year, the year of remission, is near,' and your eye is hostile toward your poor brother, and you give him nothing; then he may cry to the Lord against you, and it will be a sin in you. ¹⁰You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the Lord your God will bless you in all your work and in all your undertakings. ¹¹For the poor will never cease to be in the land; therefore I command you, saying, 'You shall freely open your hand to your brother, to your needy and poor in your land.'"

15:7 "if there is a poor man with you" The reality is stated in v. 11. Poverty could be defined as the lack of respect and honor. Here that lack is caused by the loss of family land caused by borrowing money with it as collateral.

▣ "one of your brothers" The Mosaic Law shows YHWH's special concern about and mercy to:

1. other poor covenant brothers/sisters

2. widows

3. orphans

4. alien residents

5. aliens

It is this compassion across socio-economic lines that makes the Israeli legal code unique. The other ancient law codes favored the elite, the wealthy, and the royal. Israel favored the weak, socially and economically deprived, legally vulnerable, and disenfranchised!

▣ "in any of your towns in your land" Notice it is not just local poor, but how society treats the poor. YHWH wants His people to act to the needy the way He acts toward them!

▣ "you shall not harden your heart nor close your hand from your poor brother" Both motive and deed are involved (cf. II Cor. 9:7):

1. "You shall not harden your heart," Piel imperfect, BDB 54, KB 65, cf. II Chr. 36:13

2. "Nor close your hand," Qal imperfect, BDB 891, KB 1118

15:8 Notice the infinitive absolutes matched to their corresponding imperfects for emphasis:

1. "you shall freely open your hand to him" - Qal infinitive absolute and Qal imperfect of BDB 834, KB 986. This metaphor is parallel to v. 7.

a. open your heart (do not be hard hearted)

b. open your hand (do not be tight fisted) cf. vv. 11,13

2. "shall generously lend him" - Qal infinitive absolute and Hiphil imperfect of BDB 716, KB 778

▣ "lend him sufficient for his need" This is BDB 191 construct with 341, which denotes enough to meet the brother's need, not just a token in passing (cf. James 2:15-26; I John 3:16-17).

15:9 "Beware" This is a Niphal imperative (BDB 1036, KB 1581), which is a recurrent theme (cf. 4:9,15,23; 6:12; 8:11; 11:16; 12:13,19,28,30; 15:9; 24:8). There are covenant consequences for obedience and disobedience.

▣ "base thought" The word "base" is from the same root (BDB 116) as Belial. It refers to a "worthless," "thoughtless," "evil person" (cf. Pro. 6:12). See note at 13:14.

NASB"eye is hostile"
NKJV"eye be evil"
NRSV"view. . .with hostility"
TEV------
NJB"scowl"

The term "hostile" (BDB 949, KB 1269, Qal perfect) means "bad" or "evil." A similar idiom is used in 28:54,56. This same verb is repeated in v. 10, where it is translated "grieved." This idiom relates to an attitude which swells up in a person in certain circumstances and/or toward certain persons. Motives are crucial in both the OT and NT. God looks at the heart!

▣ "he may cry to the Lord against you, and it will be a sin in you" The poor man's prayer does not make it a sin (i.e., illegal), but it highlights to YHWH the sin in the heart of the selfish, conspiring man (cf. 24:18; Exod. 22:23). YHWH's blessings are conditional on appropriate covenant motives and actions. His people are to model His character!

15:10 This is a summary of the context from v. 7.

▣ "You shall generously give" See Contextual Insights, C, 1, e.

15:11 "You shall freely open your hand" See Contextual Insights, C, 1, f.

NASB (UPDATED) TEXT: 15:12-17
  ¹²"If your kinsman, a Hebrew man or woman, is sold to you, then he shall serve you six years, but in the seventh year you shall set him free. ¹³When you set him free, you shall not send him away empty-handed. ¹⁴You shall furnish him liberally from your flock and from your threshing floor and from your wine vat; you shall give to him as the Lord your God has blessed you. ¹⁵You shall remember that you were a slave in the land of Egypt, and the Lord your God redeemed you; therefore I command you this today. ¹⁶It shall come about if he says to you, 'I will not go out from you,' because he loves you and your household, since he fares well with you; ¹⁷then you shall take an awl and pierce it through his ear into the door, and he shall be your servant forever. Also you shall do likewise to your maidservant."

15:12 This is literally "brother" (BDB 26), but used in the national sense of "covenant partner" or "kinsman" (cf. Lev. 19:17; 25:25,35,36,39,47; Deut. 15:12; 17:15). It emphasized a national unity vs. a tribal or family distinctiveness. This terminology and theology is similar to Gal. 6:10.

▣ "Hebrew" The word "Hebrew" (BDB 720, KB 782) is a rare OT word. This refers to either (1) the racial descendants of Eber, Shem's grandson (cf. Gen. 10:21; (2) a term that describes a large group of Semites (Habiru) in the Ancient Near East, who migrated across Mesopotamia as nomads in the second millennium b.c.; or (3) a loose group of poor foreign laborers (the term used by foreigners to describe Abraham's, Jacob's and Joseph's family).

▣ "man or woman" This shows legal equality (cf. v. 17, also note Gen. 1:26-27). Earlier law codes separated them (i.e., men - Exod. 21:2-6; women - Exod. 21:7-11). This was a radical departure from the Code of Hammurabi, a Babylonian legal document that predates Moses, and the cultural systems of the nations of Canaan. God's people were different!

▣ "is sold to you" The verb (BDB 569, KB 581, Niphal imperfect) refers to someone selling himself/herself into indentured servitude (cf. Lev. 25:39,47,48,50; the fellow Hebrew is discussed in vv. 39-46; Exod. 21:2-6).

▣ "he shall serve you six years" This seems to be unrelated chronologically to the Sabbatical year mentioned in vv. 1-11, but if so, then the meaning of v. 9 is uncertain.

▣ "you shall set him free" This verb (BDB 1018, KB 1511, Piel imperfect) is so important that it is repeated three times in vv. 12-13.

15:14 When a slave was freed after his six years of service, he was to be given all he would need to establish his family.

1. "you shall furnish him liberally," This is another infinitive absolute and imperfect verb. It is a Hebrew idiom, literally, "you shall surely make a necklace for him." See Contextual Insight C, 1, g.

2. Notice the items to be given:

a. from the flock

b. from the threshing floor

c. from the wine vat

d. added guidelines are given in Exod. 21:3-4; Lev. 15:41

3. This giving was to be done in the spirit and quantity that YHWH had shown to Israel, cf. vv. 4,6,10,18 and why specifically in v. 15 and Lev. 25:41.

15:15 "You shall remember that you were a slave in the land of Egypt" The basis for the generosity of the slave owner was the fact that his family was once a slave in Egypt and God was generous to him. See full note at 5:15.

▣ "the Lord your God redeemed you" This verb (BDB 804, KB 911, Qal imperfect) is used several times in Deuteronomy, always referring to YHWH's gracious act of delivering Israel from Egyptian slavery (cf. 7:8; 9:26; 13:5; 15:15; 21:8; 24:18). See Special Topic at 7:8. The OT is as much a witness to the initiating love and mercy of God as is the NT! Humans did not seek God, He sought and redeemed them! His initial acts and unchanging character are our great hope! The actions of the Messiah for all are foreshadowed in the actions of YHWH for Israel!

15:16 This verse is parallel to Exod. 21:5. It illustrates a voluntary submissive relationship which reflects the faith/love/obedient covenant relationship between YHWH and Israel. The goal of the covenant is a loving, blessed life on earth followed by a continuation of an even more intimate relationship in the spiritual realm. The blessings are always a by-product of the relationship, never the goal!

15:17 "pierce it through his ear into the door" This has two symbols: (1) the ear was symbolic of obedience and (2) the door was symbolic of love for the home (TEV). This rite was done at home not at the sanctuary or city gate, depending on to whom Elohim of Exod. 21:6 refers. The Septuagint, Peshitta, and the AramaicTargums understand is as "judges", which is a change from an earlier rite (cf. Exod. 21:1-6). This made him a permanent slave.

▣ "forever" The Hebrew term is 'olam (BDB 761). This usage shows that the Hebrew word must be defined by its context. It can mean "forever" or "for a long time with set boundaries." The rabbis said it meant "until the year of Jubilee," but in this context it means the slave's lifetime. See Special Topic at 4:40.

NASB (UPDATED) TEXT: 15:18
  ¹⁸"It shall not seem hard to you when you set him free, for he has given you six years with double the service of a hired man; so the Lord your God will bless you in whatever you do."

15:18 "It shall not seem hard to you when you set him free" This means that one should not be complaining when a slave is set free after six years of service.

NASB"double the service"
NKJV"he has been worth a double hired servant"
NRSV"worth the wages of hired laborers"
TEV"at half the cost of hired servants"
NJB"he is worth twice what a paid servant would cost you"
NET Bible"twice the time of a hired worker"

There is some doubt as to the correct translation (literally, "for at half the cost of," BDB 1041 construct 969 I). There are three possibilities:

1. a slave was a servant day and night

2. a slave worked free, while a hired man was paid 

3. Isa. 16:14 lists three years as the period of work for a hired man (as does the Code of Hammurabi), therefore, a slave worked twice as long.

▣ "so the Lord your God will bless you in whatever you do" Covenant blessing follows covenant obedience, especially when the appropriate loving, forgiving, helping attitude is present!

NASB (UPDATED) TEXT: 15:19-23
  ¹⁹"You shall consecrate to the Lord your God all the firstborn males that are born of your herd and of your flock; you shall not work with the firstborn of your herd, nor shear the firstborn of your flock. ²⁰You and your household shall eat it every year before the Lord your God in the place which the Lord chooses. ²¹But if it has any defect, such as lameness or blindness, or any serious defect, you shall not sacrifice it to the Lord your God. ²²You shall eat it within your gates; the unclean and the clean alike may eat it, as a gazelle or a deer. ²³Only you shall not eat its blood; you are to pour it out on the ground like water."

15:19-23 These verses deal with the appropriate use and non-use of the first born of the cattle. This goes back to Exod. 13:2, which is the context of the plague of the death angel killing the firstborn of mankind and beast in Egypt and Goshen whose houses were not marked with blood. It was a symbolic way of showing God's ownership of everything (cf. Exod. 13:2; Lev. 2:14-16).

15:19 "You shall consecrate. . .all first-born males. . .of your herd or your flock" Exodus 13 gives us the Biblical origin, also notice Num. 18:15-16. This became a way to supplement the income of the Levites.

15:20 This goes back to 12:17-19; 14:23. See full note at 12:5.

15:21 "But if it has any defect. . .you shall not sacrifice it to the Lord your God" An animal that had a defect (abnormality) of any kind, i.e., blindness, discoloration, sickness, lameness, deformity, etc. could not be sacrificed, but could be eaten with family and friends in a local setting (cf. 12:15-16).

15:22

NASB"the unclean and the clean alike may eat it"
NKJV"the unclean and the clean person alike may eat it"
NRSV"the unclean and the clean alike"
TEV"all of you, whether ritually clean or unclean, may eat them"
NJB"the clean and the unclean"

In Hebrew this could refer to:

1. those who eat it

2. that which is eaten

Option #1 seems best (LXX).

15:23 "Only you shall not eat its blood" Blood was the symbol of life and life belongs to God (cf. Gen. 9:4-6; Lev. 1:17; 7:26-27; 17:10-16; 19:26; Deut. 12:16, 23-25; I Sam. 14:32-34). The symbols in the preceding verses show God's ownership of all creation, especially that which is alive.

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Is there any historical evidence for the Sabbatical year ever being observed?

2. What is the basic purpose of these laws in chapter 15?

3. What are the possible origins of the term "Hebrew"?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 17:1
  ¹"You shall not sacrifice to the Lord your God an ox or a sheep which has a blemish or any defect, for that is a detestable thing to the Lord your God."

17:1 "blemish or any defect" This verse is contextually related to 16:21-22, which also deals with appropriate places and types of sacrifices. In the OT "blemish" (BDB 548) refers to any kind of physical defect (cf. 15:21; Lev. 22:20-25). Malachi 1:6-8 records an example of Israel giving God less than the best.

NASB"a detestable thing"
NKJV"an abomination"
NRSV"abhorrent"
TEV"the Lord hates this"
NJB"detestable"

This term (BDB 1072) is discussed at 14:3.

▣ "the Lord your God" This is the common covenantal phrase using YHWH and Elohim. See the SPECIAL TOPIC: NAMES FOR DEITY at 1:3.

NASB (UPDATED) TEXT: 17:2-7
 ²"If there is found in your midst, in any of your towns, which the Lord your God is giving you, a man or a woman who does what is evil in the sight of the Lord your God, by transgressing His covenant, ³and has gone and served other gods and worshiped them, or the sun or the moon or any of the heavenly host, which I have not commanded, ⁴and if it is told you and you have heard of it, then you shall inquire thoroughly. Behold, if it is true and the thing certain that this detestable thing has been done in Israel, ⁵then you shall bring out that man or that woman who has done this evil deed to your gates, that is, the man or the woman, and you shall stone them to death. ⁶On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness. ⁷The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from your midst."

17:2-13 These verses deal with administrative justice. Verses 2-7 deal with idolatry and legal witnesses. Verses 8-13 deal with the practical setup of the courts.

17:2

NASB"who does what is evil"
NKJV"who has been wicked"
NRSV"who does what is evil"
TEV"has sinned"
NJB"who does what is wrong"

This phrase is a Qal imperfect verb (BDB 793 I, KB 889) and a direct object (BDB 948). This is the common two-consonant root ער, which means "bad," "evil," "distress," "misery," "injury," or "calamity." Here the context defines it as (1) "transgressing His covenant," v. 2 (BDB 716, KB 778, literally "passing over") and (2) "has gone and served other gods and worshiped them," v. 3:

1. "has gone" - BDB 229, KB 246, Qal imperfect

2. "served" - BDB 712, KB 773, Qal imperfect

3. "worshiped" - BDB 1005, KB 295, Hishtaphel imperfect

▣ "by transgressing His covenant" This verb (BDB 716, KB 778, Qal infinitive construct) basically means "to pass over" or "pass through." It is most often used in a literal sense, but sometimes in a theological sense. Originally it may have referred to the act of halving an animal as a covenant act and walking between the parts (e.g., Gen. 15:17). Violation of the covenant resulted in death or destruction (i.e., like the halved animal). It denoted the violation of clearly defined actions (i.e., covenant stipulations, cf. 26:13; Josh. 7:11,15; Jdgs. 2:20; II Kgs. 18:12; Jer. 34:18-19; Hos. 6:7; 8:1).

17:3 "the sun or the moon or any of the heavenly host" The ancient Babylonians were the first, but not the last, to see the heavenly bodies as representatives of gods and goddesses (cf. 4:19; II Kgs. 17:16; 21:3,5; 23:4-5; II Chr. 33:3,5; Jer. 8:2; 19:13). They felt that the lights of the sky controlled mankind's destiny (physically and spiritually).

17:4 This verse is similar to 13:14. The verb "you shall inquire thoroughly" (BDB 205, KB 233, Qal perfect) implies a complete investigation (cf. 13:14; 17:4,9; 19:18; Lev. 10:16; Jdgs. 6:29). Accusations and second-hand knowledge were not enough to convict. Israel's judicial system was harsh ("stoned to death," v. 5), but thorough.

NASB, TEV"if it is true"
NKJV"if it is indeed true"
NRSV"the charge is proved true"
NJB"it is found true and confirmed"

 This Hebrew idiom (hypothetical particle, BDB 243 II, b and noun BDB 54) is repeated three times in Deuteronomy (i.e., 13:14; 17:4; 22:20).

NASB"this detestable thing"
NKJV"that such an abomination"
NRSV"an abhorrent thing"
TEV"this evil thing"
NJB"this hateful thing"

This same term (BDB 1072) is used in 17:1, where it refers to a blemished sacrifice. Here it refers to idol worship (i.e., "the host of heaven").

▣ "Israel" See Special Topic at 1:1.

17:5 "to your gates" This phrase meant "to your local court." This was where the local elders sat.

▣ "stone them to death" This was a form of corporate punishment (cf. v. 7). Every adult member of the community acted to rid itself of the evil (see full note at 13:10).

▣ The Hebrew text has a series of verbs that refer to death in vv. 5-7:

1. "stone to death" - BDB 709, KB 768, Qal perfect, v. 5

2. death - BDB 559, KB 562

a. v. 5, Qal perfect

b. v. 6, Hophal imperfect

c. v. 6, Qal participle

d. v. 6, Hophal imperfect

e. v. 7, Hiphil infinitive construct

Covenant violations carried severe consequences (cf. Deuteronomy 27-29)! Evil within the community must be eradicated.

17:6 "On the evidences of two witnesses" This is a Mosaic requirement (cf. Num. 35:30 and Deut. 19:15; also note Matt. 18:16; John 8:7; II Cor. 13:1; and I Tim 5:19).

▣ "he shall not be put to death on the evidence of one witness" See 19:15-21 and Num. 35:30.

17:7 "The hand of the witness shall be first against him" The ones who witnessed against a person were to throw the first stones (cf. 13:9; Lev. 24:14). Thus, if the witnesses were lying, then God would punish them for shedding innocent blood (i.e., murder).

NASB (UPDATED) TEXT: 17:8-13
  ⁸"If any case is too difficult for you to decide, between one kind of homicide or another, between one kind of lawsuit or another, and between one kind of assault or another, being cases of dispute in your courts, then you shall arise and go up to the place which the Lord your God chooses. ⁹So you shall come to the Levitical priest or the judge who is in office in those days, and you shall inquire of them and they will declare to you the verdict in the case. ¹⁰You shall do according to the terms of the verdict which they declare to you from that place which the Lord chooses; and you shall be careful to observe according to all that they teach you. ¹¹According to the terms of the law which they teach you, and according to the verdict which they tell you, you shall do; you shall not turn aside from the word which they declare to you, to the right or the left. ¹²The man who acts presumptuously by not listening to the priest who stands there to serve the Lord your God, nor to the judge, that man shall die; thus you shall purge the evil from Israel. ¹³Then all the people will hear and be afraid, and will not act presumptuously again."

17:8 The very difficult (BDB 810, KB 927, Niphal imperfect) cases were to be referred to the priests at the central sanctuary (cf. 12:5,11,13).

These types of judicial difficulties are described as:

1. "blood to blood" (BDB 196), meaning homicide

2. "judgment to judgment" (BDB 192)

a. NRSV, "one kind of legal right and another"

b. TEV, "certain cases of property rights"

c. NJB, "conflicting claims"

d. REB, "civil rights"

e. JPSOA, "civil law"

f. NET Bible, "legal claim"

g. NIV, "lawsuits"

3. "stroke to stroke" (BDB 619), meaning some kind of assault (cf. 21:5)

The Jewish Study Bible, p. 405, asserts that the difficult cases involved a lack of evidence. By referring these to the priests at the central sanctuary, Moses is assuming that divine insight will determine the guilt or innocence of the parties involved.

▣ "the place which the Lord your God chooses" This verb (BDB 103, KB 119) is used in Deuteronomy for several things:

1. YHWH's choice of Israel's forefathers, 4:37

2. YHWH's choice of Israel, 7:6,7; 10:15; 14:2

3. YHWH's choice of the place of a central sanctuary, 12:5,11,14,18,21,26; 14:23,24,25; 15:20; 16:2,6,7,11,15,16; 17:8,10; 18:6; 26:2; 31:11

4. YHWH's choice of a king, 17:15

5. YHWH's choice of an Aaronic (Levitical) priesthood, 18:5; 21:5

17:9 "the Levitical priest" The Masoretic Text (Hebrew), the Septuagint (Greek), and the Peshitta (Aramaic) have the plural, "priests." This indicates a pool or guild of priests (cf. 19:17). This was the rabbinical proof text for the Sanhedrin (set up by Ezra).

▣ "the judge" The Masoretic Text has the singular. This refers to a single judge (cf. II Chr. 19:11 for historical example of this) or leader of a group of judges.

17:9-12 Israel is to be respectful and obedient to judicial discussions because they reflect the authority of YHWH. Notice the verbs used:

1. "declare" - BDB 616, KB 665

a. v. 9, Hiphil perfect

b. v. 10, Hiphil imperfect

c. v. 11, Hiphil imperfect

2. "do" - BDB 793, KB 889

a. v. 10, Qal perfect

b. v. 10, Qal infinitive construct

c. v. 11, Qal imperfect

d. v. 12, Qal imperfect

3. "teach" - BDB 434, KB 436

a. v. 10, Hiphil imperfect

b. v. 11, Hiphil imperfect

4. "not listening" - BDB 1033, KB 1570, Qal infinitive construct

17:11 "you shall not turn aside from the word. . .to the right or the left" This is a Hebrew idiom for not changing the verdict and punishment handed down by the Levitical judges. A similar metaphor is used of YHWH's words in 4:2; 12:32. Once YHWH's will is known, turning right or left means disobedience (cf. 5:32; 17:20; 28:14; Josh. 1:7; 23:6; II Kgs. 22:2; Pro. 4:27).

17:12 "presumptuously" This term (BDB 268) is used of wilful disobedience (cf. 1:43; 17:12,13; 18:20,22). The judge and priest were representatives of YHWH's authority. Therefore, to reject their decisions was to reject YHWH! In 18:20-22, it is prophets who do not know YHWH speaking in His name, using His authority!

▣ "the priest who stand there to serve the Lord" This is a metaphor for a Levitical priest.

NASB, NRSV"you shall purge the evil from Israel"
NKJV"you shall put away the evil person from Israel"
TEV"you will remove this evil from Israel"
NJB"You must banish this evil from Israel"

The verb (BDB 128, KB 145, Piel perfect) means to burn or consume (cf. Num. 11:3). Here it is used metaphorically as in 13:5; 17:7,12; 19:13,19; 21:21.

NASB (UPDATED) TEXT: 17:14-17
  ¹⁴"When you enter the land which the Lord your God gives you, and you possess it and live in it, and you say, 'I will set a king over me like all the nations who are around me,' ¹⁵you shall surely set a king over you whom the Lord your God chooses, one from among your countrymen you shall set as king over yourselves; you may not put a foreigner over yourselves who is not your countryman. ¹⁶"Moreover, he shall not multiply horses for himself, nor shall he cause the people to return to Egypt to multiply horses, since the Lord has said to you, 'You shall never again return that way.' ¹⁷He shall not multiply wives for himself, or else his heart will turn away; nor shall he greatly increase silver and gold for himself."

17:14-20 These are some of the most controversial verses in the OT, especially the Pentateuch. These verses speak about a coming king. Many OT scholars of our day say that Deuteronomy is the book that was found during Josiah's reform hundreds of years later during the monarchial period, and that it was written by the priests then to centralize worship at Jerusalem (cf. II Kgs. 22:8; II Chr. 34:14-15). They assert that this is evidence that it was not written by Moses because nowhere else in the Pentateuch is there mention of a king. It is an anachronism referring to Solomon, so obviously it must have been written later. I do not believe any of this! Some verses which show that vv. 14-20 are not unique in the Pentateuch are Gen. 17:6, 35:11; 36:31; Num. 24:7; Jdgs. 8:22,23; 9:6. See Special Topic below.

SPECIAL TOPIC: MOSAIC AUTHORSHIP OF THE PENTATEUCH

17:14 "and you say, 'I will set a king over me like all the nations who are around me'" The verb is a Qal cohortative (BDB 962, KB 1321). It is repeated four times in vv. 14 and 15. The second (Qal infinitive absolute) and third (Qal imperfect) usages go together as a way of intensification:

1. NASB, NKJV "you shall surely set"

2. NRSV "you may indeed set"

3. TEV "be sure"

The problem was not a king, but a king "like all the nations who are around me"! The king was to represent YHWH (cf. v. 8), not Oriental pagan courts. This very issue is dealt with when Israel asked Samuel for a king in I Samuel 8.

17:15 "whom the Lord your God chooses" God is sovereign, He (not Israel, cf. v. 14) chooses the man, but Israel confirms His choice by their affirmation (e.g., Jdgs. 11:11; Hos. 1:11).

Notice the guidelines for kingship: 

1. when Israel possesses the land, v. 14

2. one whom YHWH chooses, v. 15

3. not a foreigner, v. 15

4. he shall not trust in military armament ("multiply horses"), v. 16

5. he shall not seek help from Egypt, v. 16

6. he shall not trust in political allegiances ("multiply wives"), v. 17

7. he shall not trust in wealth ("increase silver and gold"), v. 17

The numbers 4-7 above reflect Solomon's abuses! It is unique in ancient Near Eastern law that the king has his powers limited, but in Israel God:

1. sets the place and procedures of justice

2. sets the pattern of worship

3. sets limits on kingly power, succession, and wealth

4. the king is one among many covenant partners (cf. v. 20)

5. the king must study regularly and implement (personally and officially) God's laws (cf. vv. 18-19)

17:16 "he shall not multiply horses" Horses were owned only by rulers, not local people. A horse was a battle weapon for war. In other words, "Don't trust in your military might. I, God, am protecting you."

▣ "You shall never again return that way" This possibly refers to a later practice of trading Hebrew mercenaries for horses. One historical example is the Elephantine community. However, in context, it again asserts that the coming king must trust totally in YHWH alone!

17:17 "He shall not multiply wives" This refers to (1) lustful use of power or more probably (2) political and religious alliances. This was the ancient Near Eastern way to form "non-aggression" pacts.

▣ "nor shall he greatly increase silver and gold for himself" God placed the king as His under shepherd. That under shepherd should never strive for personal wealth or power.

NASB (UPDATED) TEXT: 17:18-20
  ¹⁸"Now it shall come about when he sits on the throne of his kingdom, he shall write for himself a copy of this law on a scroll in the presence of the Levitical priests. ¹⁹It shall be with him and he shall read it all the days of his life, that he may learn to fear the Lord his God, by carefully observing all the words of this law and these statutes, ²⁰that his heart may not be lifted up above his countrymen and that he may not turn aside from the commandment, to the right or the left, so that he and his sons may continue long in his kingdom in the midst of Israel."

17:18-20 These verses are a summary of the king's relationship to God's revealed will (i.e., the Law).

17:18 "he shall write for himself copy of this law" This probably refers to someone (i.e., a Levitical priest) making a copy for him (cf. II Kgs. 11:12). This is the verse from which the Septuagint got the title for the book of Deuteronomy (i.e., the Second Law), but in context this verse refers to a second copy of the Law, not a revised version of the Law.

17:19 This verse and vs. 20 has a series of Qal infinitive constructs, which flow from the king's reading (BDB 894, KB 1128, Qal perfect) and learning (BDB 540, KB 531, Qal imperfect) from YHWH's revelation of His will through Moses (i.e., Pentateuch):

1. to fear (BDB 431, KB 432)

2. to keep (BDB 1036, KB 1581)

3. to do (BDB 793, KB 889)

4. heart not be lifted up above his countrymen (BDB 926, KB 1202, cf. 8:14)

5. not turn aside from the commandment (BDB 693, KB 747)

This copy of God's law is to remain with the king (this refers to the first verb in v. 19, BDB 224, KB 243, Qal perfect). This reflects the parallel of the Hittite treaties, where two copies of the covenant were made. One was put in the temple of the covenant partners' deity (here YHWH's tabernacle) and the other remained with the vassel king (i.e., to be read regularly so as to be in compliance).

▣ "this law and these statutes" See Special Topic at 4:1.

17:20 "to the right or the left" This is a Hebrew idiom of obedience. God's will was described as a "path" or "trail." It was clearly marked (by the Law). Israelites were to stay on the path (e.g., Ps. 119:105), which referred to lifestyle (e.g., Pro. 6:23).

▣ "so that he and his sons may continue long in his kingdom" Kingship, like the high priesthood, was to be a hereditary descent. The kingship (i.e., later concept of Messiah) was predicted to be in the line of Judah (cf. Gen. 49:10; II Samuel 7).

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. How is 16:21-22 related to 17:1?

2. How was justice to be administered?

3. Why are vv. 14-20 so controversial?

4. What was Israel's King's relationship to law?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 19:1-3
  ¹"When the Lord your God cuts off the nations, whose land the Lord your God gives you, and you dispossess them and settle in their cities and in their houses, ²you shall set aside three cities for yourself in the midst of your land, which the Lord your God gives you to possess. ³You shall prepare the roads for yourself, and divide into three parts the territory of your land which the Lord your God will give you as a possession, so that any manslayer may flee there."

19:1 "cuts off" This verb (BDB 503, KB 500, Hiphil imperfect) is used in several senses:

1. to make ("cut") a covenant, 4:23; 5:2,3; 7:2; 9:9; 29:1,12,14,25; 31:16

2. remove, destroy, 12:29; 19:1

3. cut down (literal, i.e., a tree), 19:5; 20:19,20

▣ "whose land the Lord your God gives you" See note at 1:8.

▣ "settle in their cities" The description of God's activity in accomplishing this task on the eastern side of the Jordan River is seen in Deut. 4:41-43.

19:2,7 "three cities" These were Levitical cities of refuge, discussed in Num. 35; Josh. 20, where someone accused of murder (i.e., "manslayer") could flee to protect himself from the dead person's relatives (i.e., "blood avenger"). The leaders of these cities were to hold a trial (cf. vv. 11-13) to determine the facts of the case.

A list of the cites of refuge is found in Joshua 20:7-8:

1. Trans-jordan

a. Bezer in Reuben

b. Ramoth-Gilead in Gad

c. Golan in Manasseh (Bashan)

2. Canaan

a. Kadesh in Naphtali (Galilee)

b. Shechem in Ephraim

c. Hebron in Judah

The idea of a place of safety or refuge was not unique to Israel. Most ancient Near Eastern and Mediterranean cultures provided these special places. Usually they were located at religious shrines. Israel also had this concept by one grabbing the "horns of the altar" (cf. Exod. 27:2; 30:10) at the central shrine (cf. Exod. 21:14; I Kgs. 1:50-53; 2:28-34). However, special cities were unique to Israel. YHWH was concerned with the death of innocent manslayers.

19:3 "prepare the roads" The verb (BDB 465, KB 464, Hiphil imperfect) here means "prepare a road." There are three possible meanings:

1. equal distance apart

2. easy access

3. "provide road signs pointing the way" (Rashi quoting a Maccabean document)

NASB (UPDATED) TEXT: 19:4-7
  ⁴"Now this is the case of the manslayer who may flee there and live: when he kills his friend unintentionally, not hating him previously-⁵as when a man goes into the forest with his friend to cut wood, and his hand swings the axe to cut down the tree, and the iron head slips off the handle and strikes his friend so that he dies-he may flee to one of these cities and live; ⁶otherwise the avenger of blood might pursue the manslayer in the heat of his anger, and overtake him, because the way is long, and take his life, though he was not deserving of death, since he had not hated him previously. ⁷Therefore, I command you, saying, 'You shall set aside three cities for yourself.'"

19:4 "case of the manslayer" This is an expansion of Exod. 21:12-14, which relates to the central sanctuary. This expanded the safety of the central sanctuary to the six Levitical cities of refuge.

▣ "who may flee there and live" If the one who killed someone fled (BDB 630, KB 681, Qal imperfect) to one of the designated cities and if the ensuing trial found that there was no premeditation then he must live (BDB 310, KB 309, Qal perfect) in that city of safety until the death of the current High Priest (cf. Josh. 20:6).

▣ "unintentionally" See note at 4:42. This is the opposite of "premeditated act."

19:6 "avenger of blood" The phrase is a construct (BDB 145 I, KB 169, Qal participle and BDB 196, cf. Num. 35:9-28). This person is also known as "kinsman redeemer"(one who acts on behalf of the family). This is an example of v. 21's limited revenge (cf. Exod. 21:23-25; Lev. 24:19-22).

▣ "though he was not deserving of death" This is a theological development of Gen. 9:5-6. Here the motive behind the action is taken into consideration. That which was accidental and unpremeditated is reprieved from "eye-for-an-eye" retaliation. There were consequences (had to live in the city of refuge until the death of the current High Priest).

Israel, like YHWH, was to be concerned with justice and limited revenge!

19:7 Moses gave them YHWH's word in vv. 1-3; he explained them in vv. 4-6 and, then he reasserts YHWH's command in v. 7.

NASB (UPDATED) TEXT: 19:8-10
  ⁸"If the Lord your God enlarges your territory, just as He has sworn to your fathers, and gives you all the land which He promised to give your fathers-⁹if you carefully observe all this commandment which I command you today, to love the Lord your God, and to walk in His ways always-then you shall add three more cities for yourself, besides these three. ¹⁰So innocent blood will not be shed in the midst of your land which the Lord your God gives you as an inheritance, and bloodguiltiness be on you."

19:8 "If" The hypothetical particle (BDB 49) expresses the conditional nature of YHWH's covenant with Israel (cf. v. 9). He had given them the trans-jordan area and now if they obeyed He would give them Canaan.

19:9 "carefully observe" There is one verb "to observe" (BDB 1036, KB 1581, Qal imperfect, see note at 6:12) followed by several infinitive constructs:

1. "to do" - BDB 793, KB 889

2. "to love" - BDB 12, KB 17

3. "to walk" - BDB 229, KB 246, cf. 10:12; 11:1,13,22; 30:16

▣ "all this commandment" This singular term (BDB 846, see Special Topic at 4:1) is used to describe all of YHWH's covenant (cf. 4:2; 6:1; 11:8; 15:5; 19:9).

▣ "you shall add three more cities" These three plus the three of v. 2 show the six cities of refuge mentioned in Joshua 20. These refer to (1) the future three cities on the western side of the Jordan, not yet conquered or (2) Israel's later expansion of the text after Joshua's conquest (editorial update).

19:10 YHWH is concerned about the death of people who do not deserve to die (i.e., "innocent blood," cf. II Kgs. 21:16; 24:4; Jer. 22:17). In the OT there is no distinction between ethical and ritual purity. Life is precious! Its loss has consequences ("blood-guiltiness," cf. Num. 35:33-34). It is this consequence and other ritual uncleanness that is dealt with (1) annually by the Day of Atonement, described in Leviticus 16 and (2) locally by the sacrifice of a heifer (cf. 21:1-9). As the cities of refuge dwelt with individuals, Deut. 21:1-9 deals with the ritual guiltiness of communities.

NASB (UPDATED) TEXT: 19:11-13
  ¹¹"But if there is a man who hates his neighbor and lies in wait for him and rises up against him and strikes him so that he dies, and he flees to one of these cities, ¹²then the elders of his city shall send and take him from there and deliver him into the hand of the avenger of blood, that he may die. ¹³You shall not pity him, but you shall purge the blood of the innocent from Israel, that it may go well with you."

19:11 Notice the series of verbs describing the premeditated murder:

1. "hates" - BDB 971, KB 1338, Qal participle, cf. 4:42

2. "lies in wait" - BDB 70, KB 83, Qal perfect

3. "rises up" - BDB 877, KB 1086, Qal perfect

4. "strikes" - BDB 645, KB 697, Qal perfect

19:12 "the elders of his city" This refers to either the city nearest the crime or the city of the man's residence.

19:13 "You shall not pity him" This (BDB 299, KB 298, Qal imperfect) is a recurrent theme in Deuteronomy (cf. 7:16; 13:8; 19:13,21; 25:12). Human compassion or national feelings cannot change YHWH's laws. Israel must be holy! Israel's future prosperity (and even her remaining in the Promised Land) is conditioned on her obedience.

NASB"you shall purge the blood of the innocent from Israel"
NKJV"you shall put away the guilt of innocent blood from Israel"
NRSV"you shall purge the guilt of innocent blood from Israel"
TEV"Israel must rid itself of murders"
NJB"You must banish the shedding of innocent blood from Israel"

The verb (BDB 128, KB 145, Piel perfect) means "burn," used metaphorically here of the complete removal (cf. 13:8; 17:7,12; 19:13,19; 21:21; 22:21,22,24; 24:7).

Murder affects individual's (cf. Genesis 4) and communities' (cf. 21:1-9) relationships with and the blessings of YHWH. Sin and self destroy everything they touch!

NASB (UPDATED) TEXT: 19:14
  ¹⁴"You shall not move your neighbor's boundary mark, which the ancestors have set, in your inheritance which you will inherit in the land that the Lord your God gives you to possess."

19:14 "you shall not move your neighbor's boundary mark" In the ancient world villages farmed the land together (i.e., plowing, sowing, reaping). From a passerby's observation it looked like one big field. However, each family had its own field, which was marked by white stones. That family, though working the entire field with the village, received the produce of their land. If someone moved the stones, thereby giving themselves more land (i.e., produce), it was a crime against the whole community and YHWH, because He gave the land as an inheritance for each tribe and family (cf. 27:17; Pro. 22:28; 23:10; Hos. 5:10).

▣ "which the ancestors have set" This is the kind of statement that has caused many scholars to reject Mosaic authorship of Deuteronomy. It seems to refer to the allocation of land by lot, which occurred after Joshua's conquest (cf. Joshua 13-19). Egyptian scribes updated their texts, while Mesopotamian scribes did not. Israel's scribes were trained in Egypt.

NASB (UPDATED) TEXT: 19:15-21
  ¹⁵"A single witness shall not rise up against a man on account of any iniquity or any sin which he has committed; on the evidence of two or three witnesses a matter shall be confirmed. ¹⁶If a malicious witness rises up against a man to accuse him of wrongdoing, ¹⁷then both the men who have the dispute shall stand before the Lord, before the priests and the judges who will be in office in those days. ¹⁸The judges shall investigate thoroughly, and if the witness is a false witness and he has accused his brother falsely, ¹⁹then you shall do to him just as he had intended to do to his brother. Thus you shall purge the evil from among you. ²⁰The rest will hear and be afraid, and will never again do such an evil thing among you. ²¹Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot."

19:15 This verse shows how careful they were to be in their judicial process (cf. 17:6; Num. 35:30). The verb "rise up" (BDB 877, KB 1086, Qal imperfect) is used three times in the Hebrew text in vv. 15 and 16.

19:16 "malicious witness" The noun "malicious" (BDB 329) basically means "violence," but here it denotes a purposeful, false judicial witness (cf. Exod. 23:1; Ps. 27:12; 5:11), they speak in YHWH's name (legal oath), but knowingly distort the truth. Verse 19 shows the consequences of a false witness (cf. Deut. 5:20 and chapter 11).

NASB, NKJV,
NRSV"wrongdoing"
TEV"false accusations"
NJB"a charge of apostasy"

The Hebrew term (BDB 694 II) usually means "a rebellious attitude which becomes an action," cf. 13:5; Jer. 28:16; 29:32. Here the context implies purposeful, premeditated "lying."

19:17 "the priests and the judges" This refers to:

1. local judges, 16:18-20; 17:8-13

2. Levitical priests of the central sanctuary, 18:1-8

Notice that appearing before these appointed judges is the same as appearing before YHWH (cf. 17:9,12).

19:18 "The judges shall investigate thoroughly" See note at 13:15. This same word (BDB 405, KB 408, Hiphil infinitive absolute) is also used in 17:4.

19:19 "you shall do to him just as he had intended to do to his brother" This is an example of "we reap what we sow" or "an eye-for-an-eye" justice (cf. Lev. 24:19).

19:20 "The rest will hear and be afraid" There is a social deterrent in individual punishment by the community (cf. 13:11; 17:13).

19:21 See note at v. 13. The "eye-for-an-eye" justice of Israel, which seems so cruel (i.e., Lex talionis, which is also characteristic of the Code of Hammurabi, see Old Testament Times, by R. K. Harrison, pp. 57-59) was in reality meant to stop "revenge wars" between families and tribes as well as maintain the ritual purity of God's covenant people.

One wonders about how literally this law was actually carried out. It seems that physical mutilation was replaced by appropriate compensation. This is based on the surrounding context of the parallel in Exod. 21:23-25. The immediately preceding and following contexts deal with compensation. The later rabbis assigned appropriate compensation for actions resulting in personal damage. However, murder retained its religious taboo. It negatively impacted the covenant of blessings from YHWH and had to be dealt with appropriately!

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why did God establish cities of refuge?

2. Explain the concept of "the avenger of blood."

3. How did the Hebrews handle perjury?

4. What was the purpose of "eye-for-eye" justice?

Copyright © 2012 Bible Lessons International

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see introductory section)

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the four modern translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Notice the recurrent pattern of "if. . .then." This is one type of ancient Near Eastern law (i.e., case law or casuistic law), which is distinct from apodictic law (e.g., the Ten Words/Ten Commandments).

B. Deuteronomy's law code has several unique features:

1. recurrent emphases on covenant love

a. YHWH to Israel

b. Israelite to Israelite

c. Israelite to foreigner

d. Israelite to animals

2. special care for the poor, disenfranchised, and powerless

C. YHWH instructs His people in clear ways (paths). He wants them to understand and act appropriately. Their actions are to reflect His character as a means of reaching those who do not yet know Him (personal and national faith relationship). The Law is God's gift to fallen humanity, not a capricious exercise of control! They show in many practical and specific ways how an "unholy people" can stay in fellowship with holy God!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 21:1-9
  ¹If a slain person is found lying in the open country in the land which the Lord your God gives you to possess, and it is not known who has struck him, ²then your elders and your judges shall go out and measure the distance to the cities which are around the slain one. ³It shall be that the city which is nearest to the slain man, that is, the elders of that city, shall take a heifer of the herd, which has not been worked and which has not pulled in a yoke; ⁴and the elders of that city shall bring the heifer down to a valley with running water, which has not been plowed or sown, and shall break the heifer's neck there in the valley. ⁵Then the priests, the sons of Levi, shall come near, for the Lord your God has chosen them to serve Him and to bless in the name of the Lord; and every dispute and every assault shall be settled by them. ⁶All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley; ⁷and they shall answer and say, 'Our hands did not shed this blood, nor did our eyes see it. ⁸Forgive Your people Israel whom You have redeemed, O Lord, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven them. ⁹So you shall remove the guilt of innocent blood from your midst, when you do what is right in the eyes of the Lord."

21:1-9 This is a context about how to cleanse the land when a murdered person is found in an open field, away from any city. Murder pollutes YHWH's land (e.g., 7:13; 11:9,21; 28:11; 30:20) and must be dealt with in an appropriate manner (i.e., sacrifice).

21:2 "elders and judges" There are local appointed leaders who sat in the gates of the city and tried the cases of the community. Only if they had a problem did they take the cases to a higher authority (i.e., Levitical priests, cf. v. 5). They measured the distance from the found body to the cities around. The nearest town had to perform certain rituals (cf. vv. 3-8). This demonstrates their sense of guilt by proximity. The closest city was responsible for the blood-guiltiness, which could affect YHWH's blessings on the whole region (cf. 19:13).

21:3 "heifer. . .which has not been worked and which has not pulled in a yoke" This means a heifer which has not been used for agricultural work.

21:4 "a valley with running water which has not been plowed or sown" The valley, too, had to be unpolluted by human activity or in a natural state. The water symbolized carrying the guilt away (similar to the goat of Leviticus 16).

▣ "shall break the heifer's neck" Later rabbis said "chopped head off with an ax" because breaking the neck was a difficult task (cf. Exod. 13:13; 34:20). However, blood does not seem to be involved in the ritual, but the concept of substitution. The innocent heifer ceremonially takes the place of the unknown murderer. The purpose was to rid the land of innocent bloodguiltiness (cf. Num. 35:33-34).

21:5 "the priests" They may refer later to local Levites.

▣ "to bless in the name of the Lord" Blessing was one of the functions of priests/Levites (cf. 10:8; I Chr. 23:13). One example of a priestly blessing is recorded in Num. 6:22-26. This blessing is related to Israel's covenant keeping (cf. Num. 6:27; Deut. 28:3-6). YHWH's personal presence (i.e., name) was honored or rejected by each Israelite's obedience or willful disobedience to YHWH's revelation (i.e., covenant). Israel's blessing, both individual (cf. Exod. 19:5-6) and corporate, was determined not by arbitrary or capricious choice, but by personal faith in YHWH, demonstrated by covenant obedience (lifestyle). YHWH wanted to bless (cf. Exod. 20:24; II Chr. 30:27).

▣ "every dispute and every assault shall be settled by them" The verb is the common one, "to be" (BDB 224, KB 243, Qal imperfect). The translation "be settled" comes from the previous noun phrase, "by their word" (BDB 804).

There are two types of legal problems mentioned:

1. "dispute" (i.e., lawsuit) - BDB 936, cf. 1:12; 19:17; 21:5; 25:1; Exod. 23:2,3,6

2. "assault" - BDB 619, cf. 17:8. Here it refers to physical attack, but the term can mean disease, cf. 24:8 (many times in Leviticus).

21:6 "wash their hands over the heifer" This symbolizes cleansing (cf. Ps. 26:6; 73:13) from guilt by the proximity of the dead body. The elders represent the whole community as they corporately wash the guilt away from the village and area.

21:7 "Our hands did not shed this blood nor did our eyes see it" The rabbis relate this to help for the stranger, poor, orphan, or widow. Since the villagers did not see the stranger's need for help they were absolved from meeting that need. This may have been a way to stop the victim's family (i.e., blood avenger) from killing an innocent member of the nearest village in retaliation.

21:8

NASB, TEV,
NJB"Forgive"
NKJV"Provide atonement"
NRSV"Absolve"
REB"accept expiation"

This is the Hebrew verb "cover" ( BDB 497, KB 493, Piel imperative). It is used twice in this verse (the second use is a Nithpael perfect). This term, so common in Leviticus and Numbers, is used only three times in Deuteronomy (21:8[twice]; 32:43). Its basic meaning is "to ritually cover by means of a sacrifice."

▣ "redeemed" This verb (BDB 804, KB 911, Qal imperfect, but jussive in meaning) is parallel to "forgive" (i.e., cover). See Special Topic: Ransom/Redeem at 7:8.

NASB"do not place the guilt of innocent blood in the midst of Your people"
NKJV"do not lay innocent blood to the charge of Your people"
NRSV"do not let the guilt of innocent blood remain in the midst of your people"
TEV"do not hold us responsible for the murder of an innocent person"
NJB"let no innocent blood be shed among your people"

The verb (BDB 678, KB 733, Qal imperfect, but in a jussive sense) is a prayer for ritual absolution from the consequences of an unsolved murder. Notice how NJB translates the phrase as a jussive.

21:9 The ritual (cf. vv. 1-8) was seen as "purging" (BDB 128, KB 145, Piel imperfect) the effects of corporate sin (i.e., unsolved murders) from the whole community (similar to the rituals of "the Day of Atonement" in Leviticus 16). Sin, even unintentional corporate sin, affects the blessing of YHWH and even brings collective wrath (i.e., curses, cf. Deuteronomy 27-29).

NASB (UPDATED) TEXT: 21:10-14
 ¹⁰"When you go out to battle against your enemies, and the Lord your God delivers them into your hands and you take them away captive, ¹¹and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself, ¹²then you shall bring her home to your house, and she shall shave her head and trim her nails. ¹³She shall also remove the clothes of her captivity and shall remain in your house, and mourn her father and mother a full month; and after that you may go in to her and be her husband and she shall be your wife. ¹⁴It shall be, if you are not pleased with her, then you shall let her go wherever she wishes; but you shall certainly not sell her for money, you shall not mistreat her, because you have humbled her."

21:10-14 These verses address how to appropriately deal with women (i.e., not Canaanites, but others, cf. 20:10-15) captured in war, even they had rights in YHWH's land. This care for the poor and powerless is unique in the ancient world's law codes.

21:11 "woman" This was not a Canaanite woman, a foreigner, perhaps, but not Canaanite.

▣ Notice the verbal progression:

1. "see" - BDB 906, KB 1157, Qal perfect

2. "love" - BDB 365 I, KB 362, Qal perfect, used of YHWH's love for Israel in 7:7; 10:15

3. "take" - BDB 542, KB 534, Qal perfect. Here it does not imply a sexual union, but a taking into one's house (cf. v. 12).

This same sequence is found in Gen. 3:6!

21:12 "she shall shave her head and trim her nails" This was a (1) concluding (cf. Num. 6:9,18-19); (2) cleansing (cf. Lev. 13:33; 14:8-9); or (3) mourning (cf. 14:1; Lev. 21:5; Jer. 41:5; Ezek. 44:20) ritual. Here it symbolized a new day, a new life, a new family. It is interesting that her conversion to YHWH is assumed, but not stated. The husband's faith was the family's faith!

21:13 "and mourn her father and mother" Although the text does not specifically state that this woman must be unmarried, it is implied. There is no mention of mourning over the loss of a husband nor the mention of children.

▣ "after that you may go in to her" This is a Hebrew idiom for sexual intercourse (i.e., which consummated the marriage). Notice that a desire for sexual relations, even with a non-Israelite, is not condemned, but there is an appropriate time. This month of mourning gives the Hebrew man time to get to know his potential wife. If things do not go well, there is a way out without divorce.

Also note the apparent absence of an actual marriage ceremony (cf. Gen. 24:67).

21:14 "let her go" This is the technical word for divorce (BDB 1018, KB 1511, Piel perfect). She could not be sold (Qal infinitive absolute and Qal imperfect of BDB 569, KB 5181, which was a grammatical way to express emphasis) like a slave, but she could be divorced. See note at 24:1-4.

NASB "you shall not mistreat her"
NKJV "you shall not treat her brutally"
NRSV, TEV "you must not treat her as a slave"
NJB----------

The verb (BDB 771 II, KB 849, Hithpael imperfect) means "deal tyrannically with" or "forced to submit to the will of a more powerful person" (cf. 24:7). YHWH cares for the fair treatment of even captured women!

NASB, NKJV"because you have humbled her"
NRSV"since you have dishonored her"
TEV"since you forced her to have intercourse with you"
NJB"since you have exploited her"
REB"since you have had your will with her"

This verb (BDB 776, KB 853, Piel perfect), in this context, is best translated as the TEV (e.g., Gen. 34:2; Deut. 22:24,29; Jdgs. 19:24; 20:5; II Sam. 13:12,14,22,32). These women would have suffered:

1. capture in war

2. loss of family

3. forced integration into marriage, which also assumes a religious conversion

4. now forced removal from the home (with implied sin, cf. Deut. 24:1-4) with no place to go

Notice that this paragraph, and the next also, limits the cultural power of male Israelites!

NASB (UPDATED) TEXT: 21:15-17
  ¹⁵"If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him sons, if the firstborn son belongs to the unloved, ¹⁶then it shall be in the day he wills what he has to his sons, he cannot make the son of the loved the firstborn before the son of the unloved, who is the firstborn. ¹⁷But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn."

21:15 This paragraph recognizes the cultural practice of polygamy. The first example in the OT is Lamech (Gen. 4:23). The most famous early polygamist was Jacob in Genesis 29. Polygamy was practiced among wealthy or powerful people, not usually the common people (although vv. 10-14 could refer to bigamy).

The exact motive for the practice is uncertain:

1. sexual

2. reproductive (an heir)

3. economic

a. help poor family

b. a way to gain wealth and influence

c. a way to handle the spoils of war

4. political unions to help neighboring nations maintain peace (i.e., David, Solomon)

▣ "unloved" This is literally "hated" (BDB 971, cf. vv. 15[twice],16,17). But it is functioning here as a Hebrew idiom of comparison-loved versus unloved (cf. Gen. 29:30-31; Mal. 1:2-3; Rom. 9:13 [quotes Mal. 1:2-3]; Luke 14:26).

▣ "firstborn son" The firstborn's rights were established even if he were the son of the unloved (cf. v. 17; Exod. 13:14-15; Lev. 3:12-13).

21:17 "double portion" The Hebrew idiom (BDB 804, "mouth" and BDB 1040, "double") is also used of Elisha's desire related to Elijah in II Kgs. 2:9. This is the only place in the OT that this double portion is specifically mentioned. If there were two sons, the older would receive two-thirds and the younger one-third; if three sons, then 50%, 25%, 25%, etc. The oldest son was to care for the aged parents.

It is interesting that the historicity of these laws is demonstrated by the archaeological finds of other ancient law codes:

1. Jacob in Genesis 49 gives all his twelve sons equal inheritance. This is reflected in the Code of Hammurabi

2. Here the mention of a double share for the firstborn is paralleled in the Nuzi and Mari tablets.

3. The differences recorded in Scripture reflect the differences in their contemporary culture (see The Old Testament Documents by Walter C. Kaiser, Jr., p. 86).

NASB (UPDATED) TEXT: 21:18-21
  ¹⁸"If any man has a stubborn and rebellious son who will not obey his father or his mother, and when they chastise him, he will not even listen to them, ¹⁹then his father and mother shall seize him, and bring him out to the elders of his city at the gateway of his home town. ²⁰They shall say to the elders of his city, 'This son of ours is stubborn and rebellious, he will not obey us, he is a glutton and a drunkard.' ²¹Then all the men of his city shall stone him to death; so you shall remove the evil from your midst, and all Israel will hear of it and fear."

21:18-21 This section deals with rebellious sons and how parents were to treat them (cf. Exod. 21:15,17; Lev. 20:9). Parents did not have the right of life or death over a child, but the courts did. This concerned (1) the violation of 5:16; (2) the inheritance within a family; and (3) community solidarity.

21:18 This type of antisocial youth was characterized as:

1. "stubborn" - BDB 710, KB 770, Qal active participle

2. "rebellious" - BDB 598, KB 632, Qal active participle

3. both of these things are used together in Ps. 78:8 and Jer. 5:23

The five participles in this verse show continuous action. The rest of the verse describes their actions:

1. who will not obey parents, vv. 18,20

2. he will not even listen to them, v. 18

3. glutton, v. 20 - BDB 272 II

4. drunkard, v. 20 - BDB 684

See Hard Sayings of the Bible, pp.174-175.

21:19 "father and mother shall seize him" This means either (1) both mutually restrain (BDB 1074, KB 1779, Qal prefect) or (2) the need for two witnesses (cf. 17:6; 19:15; Num. 35:10).

▣ "at the gateway" The local place of justice was the city gate, where the elders sat (e.g., 19:12; 22:15; 25:7).

21:21 "all the men of his city shall stone him to death" Notice the humanitarian aspect that the parents did not have to stone their own son. The community (cf. Lev. 20:2,27; 24:14-23; Num. 15:35) acted to rid itself of evil, willfully recalcitrant members.

SPECIAL TOPIC: THE DEATH PENALTY IN ISRAEL

NASB"you shall remove"
NKJV"you shall put away"
NRSV"you shall purge"
TEV"you will get rid of"
NJB"you must banish"

The Hebrew verb (BDB 128, KB 145, Piel perfect) means to burn in the sense of utterly remove (cf. 13:5; 17:7,12; 19:13,19; 21:9,21; 22:21,22,24; 24:7).

▣ "and all Israel will hear of it and fear" Societal punishment functions as a deterrent. See note at 13:11.

NASB (UPDATED) TEXT: 21:22-23
  ²²"If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree, ²³his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the Lord your God gives you as an inheritance."

21:22 "you hang him on a tree" See Special Topic following.

SPECIAL TOPIC: HANG

21:23 "you shall surely bury" This intensified construction combines the infinitive absolute and Qal imperfect of "bury" (BDB 868, KB 1064). YHWH's wrath demanded the offender's death as the penalty for his stubborn rebellion. However, YHWH's displeasure would transfer to the community if the body of the executed covenant violator was not dealt with properly and in a timely fashion.

▣ "(for he who is hanged is accursed of God)" See Gal. 3:13 for Paul's use of this phrase. Paul saw the substitutionary death of Jesus as taking on Himself the curse of the Mosaic law. Originally this curse was related to proper burial procedures in the holy land.

SPECIAL TOPIC: CURSE (ANATHEMA)

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. Why were innocent town's people guilty for unknown murder?

2. What is unusual about the heifer and its death?

3. Why did the captured women shave their heads?

4. List the privilege of the first-born.

a.

b.

c.

d.

5. How does v. 23 differ from Jesus' death? How are they related?

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