Deuteronomy 13
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB (uses LXX versing) |
Punishment of Apostates | Warnings Against Idolatry (12:32-13:19) | Warning Against Idolatry (12:29-13:18) | Against Canaanite Cults (12:29-13:1) |
12:32-13:5 | |||
13:1-5 | 13:1-5 | Against the Enticements of Idolatry | |
13:2-6 | |||
13:6-11 | 13:6-11 | 13:6-11 | |
13:7-12 | |||
13:12-18 | 13:12-18 | 13:12-18 | |
13:13-19 |
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.
BACKGROUND STUDY
A. This is a difficult passage of Scripture to interpret and understand. It is not a passage one would use to describe the love of God.
B. This chapter is a polemic against idolatry at all levels of religious, as well as, civic life.
1. Verses 1-5 speak about false prophets (cf. 18:20).
2. Verses 6-11 speak about family members who try to draw other family members into idolatry.
3. Verses 12-18 talk about the entire city or community which embraces idolatry (cf. 29:18).
C. There seems to be a distinction in the OT between a prophet and a dreamer of dreams. A vision is experienced by a person who is awake and in control of his mental faculties. Ezekiel, by the River Kebar, is an example of a vision. Daniel is an example of one who interpreted dreams. Both are revelations from God. The normative way for God to speak to people today is not through visions nor dreams, yet He has the power to do either.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1-5
1"If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2and the sign or the wonder comes true, concerning which he spoke to you, saying, 'Let us go after other gods (whom you have not known) and let us serve them,' 3you shall not listen to the words of that prophet or that dreamer of dreams; for the Lord your God is testing you to find out if you love the Lord your God with all your heart and with all your soul. 4You shall follow the Lord your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. 5But that prophet or that dreamer of dreams shall be put to death, because he has counseled rebellion against the Lord your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the Lord your God commanded you to walk. So you shall purge the evil from among you."
13:1 Not all persons claiming to speak for deity can be trusted. We must test them (cf. Deut. 18:20-22; Matthew 7; 24:24; I John 4:1-6; II Pet. 3:15-16).
13:1,3 "prophet" See Special Topic below.
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
NASB, NKJV,
NJB"dreamer of dreams"
NRSV"those who divine by dreams"
TEV"interpreters of dreams"
JPSOA"dream-diviner"
This term is a construct of the verb (BDB 321, Qal active participle) and the plural noun (BDB 321). Divination (cf. 18:14-15) or the attempt to understand, foreknow, or effect the will of god/gods was common in the ancient Near East. There were many ways to divine:
1. dreams/trances (mental states)
2. lots, sticks (man-made items)
3. clouds/storms/droughts (weather)
4. birds (flight of and type of)
5. events in the sky (movement of constellations, comets, eclipses, etc.)
6. condition of sheep's liver (other sacrificial animals)
13:1, 2 "sign" It seems to me the word "sign" (BDB 16) in the Bible is used when talking about something that had been predicted and then fulfilled. This term is used in several different senses in Deuteronomy:
1. The miracles/plagues that YHWH did through Moses in Egypt to force Pharaoh to let Israel leave, 4:34; 6:22; 7:18-19; 11:3; 26:8; 29:2-3; 34:11.
2. Small containers which contained Scripture texts, 6:8; 11:8
a. on left arm
b. on forehead
c. on doorpost
3. Miracles/predictions of false prophets to lead Israel away from the exclusive worship of YHWH, 13:1-2.
4. YHWH's judgments on a disobedient Israel will function as a future warning to generations of Israelites, 28:46.
▣ "or wonder" "Wonder" (BDB 65) seems to refer to a miraculous deed done in the presence of witnesses. It is often used in tandem with "signs."
13:2 "and the sign or the wonder comes true" Miracles are not automatically from God (cf. Exod. 7:11,22; Matt. 24:24; II Thess. 2:9). This is also true of accurate predictions (cf. 18:22).
If "the Prophet" of Deut. 18:18-19 is a foreshadowing of the Messiah, then this false prophet is a foreshadowing of the Anti-Christ (cf. 18:20). The "falseness" is revealed if:
1. the word does not come true
2. the word is not of YHWH
▣ "Let us go after. . .let us serve them" These two verbs document the proposed deviation from the exclusive worship of YHWH:
1. "go after" - BDB 229, KB 246, Qal cohortative. This is a repeated warning, cf. 6:14; ;8:19; 11:28; 13:2,6,13; 28:14; 29:18,26
2. "serve" - BDB 712, KB 773, Hophal imperfect, used in a cohortative sense. This is also a repeated warning, cf. 5:9; 7:4,16; 8:19; 11:16; 13:2,6,13; 17:3; 28:14,36,64; 29:18,26; 30:17; 31:20.
The phrase "Let us go after other gods" is a repeated warning, not just in Deuteronomy, but in Jeremiah.
▣ "gods (whom you have not known)" The issue here is not the ability to perform power signs, but the exclusive worship of YHWH. See Special Topic: Know at 4:35.
13:3 "you shall not listen to the words of that prophet" The verb (BDB 1033, KB 1570, Qal imperfect) is the often repeated shema, which means "to hear so as to do." See note at 4:1.
▣ "for the Lord your God is testing you" The verb (BDB 650, KB 702, Piel participle) expresses the truth that God puts humans in situations of testing or temptation in order to know and strengthen their faith/trust/obedience in Him (cf. Gen. 22:1-12; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; Jdgs. 2:22; 3:1,4; II Chr. 32:31). Even the presence of false prophets among the people is a divine way to separate true believers from peripheral believers. God uses evil for His own purposes (cf. Genesis 3)!
▣ "with all your heart and with all your soul" See note at 4:29. This is a metaphor for total and complete devotion. Israel is repeatedly called on to love YHWH with complete devotion (cf. 6:5; 7:9; 10:12; 11:1,13,22; 13:3; 19:9; 30:6,16,20).
13:4 This verse contains a series of Qal imperfects, which serve as guidelines for the exclusive worship of YHWH:
1. "follow," BDB 229, KB 246, cf. 8:6
2. "fear," BDB 431, KB 432
3. "keep," BDB 1036, KB 1581, cf. 5:29; 6:2
4. "listen," BDB 1033, KB 1570
5. "serve," BDB 712, KB 773
6. "cling," BDB 179, KB 209
This verse is similar to 6:13 and 10:20.
13:5 "that prophet or that dreamer of dreams shall be put to death" YHWH is concerned with the pollution of His worship as Deuteronomy 12 clearly shows. If the worship of YHWH had become polluted here, the NT would not be a reality. God was concerned that His people perform their worship in the exact way He commanded (cf. 4:2; 12:32). If it was not pure worship, the consequence was death, which included Canaanites and false prophets within Israel (cf. 13:5,9,15). Seduction was possible for individuals within the community (cf. 4:19; 13:5,10).
▣ "redeemed" This term (BDB 804, KB 911, Qal participle) is a way of expressing a price paid to release someone from slavery or prison. See Special Topic at 7:8.
NASB (UPDATED) TEXT: 13:6-11
6"If your brother, your mother's son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul, entice you secretly, saying, 'Let us go and serve other gods' (whom neither you nor your fathers have known, 7of the gods of the peoples who are around you, near you or far from you, from one end of the earth to the other end), 8you shall not yield to him or listen to him; and your eye shall not pity him, nor shall you spare or conceal him. 9But you shall surely kill him; your hand shall be first against him to put him to death, and afterwards the hand of all the people. 10So you shall stone him to death because he has sought to seduce you from the Lord your God who brought you out from the land of Egypt, out of the house of slavery. 11Then all Israel will hear and be afraid, and will never again do such a wicked thing among you."
13:6, 8 "If your brother. . .your son. . .daughter. . .the wife. . .your friend" If even one who was an extremely close loved one, relative, or friend attempts to entice you to worship another god, the faithful Israelite must turn them in to be stoned by the community (cf. vv. 9-10). This is the heart of individual covenant responsibility. This is a radical statement in the context of the cultural structure where family was most important (cf. Matt. 10:34-39; Luke 14:25-27).
13:6 "Let us go and serve other gods" These verbs are both Qal cohortatives:
1. "go" - BDB 229, KB 246
2. "serve" - BDB 712, KB 773
They serve as collective metaphors for worship.
13:7 "the gods of the people who are around you, near you, or far from you, from one end of the earth to the other end" This text has several possible interpretations. The phrase can refer to:
1. the Canaanite gods, whether in the north or south of Canaan ("earth" = "land")
2. foreign gods, whether in Mesopotamia or Palestine ("near you or far from you")
3. particular caution against the worship of astral gods, whether the sun, moon, stars, planets, constellations, comets, shooting stars, novas, eclipses, etc. (things that rise and set)
13:8 This verse lists (a series of negated Qal imperfects) how a true follower of YHWH should treat a follower of a foreign god(s):
1. You shall not yield to him - BDB 2, KB 3
2. You shall not listen to him - BDB 1033, KB 1570
3. Your eye shall not pity him - BDB 299, KB 298, cf. 7:2,16
4. You shall not spare him - BDB 328, KB 328, cf. I Sam. 15:3
5. You shall not conceal him - BDB 491, KB 487 (literally "cover")
Just a brief comment on #3. This form is an idiom for "do not let your human emotions affect your actions required by God." It is found several times in Deuteronomy 7:16; 13:8; 19:13,21; 25:12 (cf. NIDOTTE, vol. 2, p. 50).
13:9 "But you shall surely kill him; your hand shall be first against him" The MT does not have the term "stone" in this verse, though that is surely the method of death that is alluded to (cf. v. 10). The MT has the Qal infinitive absolute and the Qal imperfect of the verb "kill" BDB 246, KB 255 (i.e., "surely kill"), which denotes emphasis.
The one who witnessed against a person was the one who had to cast the first stone (cf. v. 10; 17:7). If one lied about the accused, he then committed premeditated murder (cf. 5:20).
13:10 "you shall stone him to death" The MT has the verb for "stoning to death" (BDB 709, KB 768, Qal perfect) and the term for "stone" (BDB 6), which literally would be "stone him with stones." Stoning was a capital punishment which was done by the whole covenantal community (cf. Lev. 20:2,27; 24:13-23; Num. 15:32-36; Deut. 13:10; 21:21; Josh 7:22-26).
This is not the regular term used for judicial capital punishment. This term speaks of the urgency of immediate, radical purging of evil (cf. Exod. 32:27; Lev. 20:15,16; Num. 25:5; Deut. 13:10; Ezek. 9:6).
Persons were stoned by the community for:
1. idolatry, Lev. 20:2-5 (also possibly 6-8); Deut. 13:1-5; 17:2-7
2. blasphemy, Lev. 24:10-23; I Kings 11-14; Luke 4:29; Acts 7:58 (both reflect Exod. 22:28); also note John 8:59; 10:31; 11:8
3. rejection of parental authority, Deut. 21:18-21 (possibly Lev. 20:9)
4. marital unfaithfulness, Deut. 22:22,23-27 (possibly Lev. 20:10-16)
5. treason (known disobedience to YHWH), Joshua 7
NASB"to seduce"
NKJV"to entice"
NRSV"trying to turn you away"
TEV"tried to lead you away"
NJB"tried to divert you"
This is the verb (BDB 623, KB 673, Hiphil infinitive construct) that means "thrust." These false prophets (v. 1) and supposedly covenant members (v. 6) were trying to impel believers away from YHWH to other national gods. This verb (cf. vv. 5,12; 4:19; II Kgs. 17:21) is parallel to "entice" (BDB 694, KB 749, Hiphil imperfect) of v. 6.
It is interesting that this same Hebrew root is used to describe the exile (i.e., scattering).
13:11 There is more involved in punishment than the punitive aspect to the individual. The ones committing the rebellion did suffer the consequences (i.e., stoning), but there is also a deterrent for those who witness or hear about the punishment (cf. 17:12-13; 19:15-21; 21:18-21; Rom. 13:4).
NASB (UPDATED) TEXT: 13:12-18
12"If you hear in one of your cities, which the Lord your God is giving you to live in, anyone saying that 13some worthless men have gone out from among you and have seduced the inhabitants of their city, saying, 'Let us go and serve other gods' (whom you have not known), 14then you shall investigate and search out and inquire thoroughly. If it is true and the matter established that this abomination has been done among you, 15you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it and all that is in it and its cattle with the edge of the sword. 16Then you shall gather all its booty into the middle of its open square and burn the city and all its booty with fire as a whole burnt offering to the Lord your God; and it shall be a ruin forever. It shall never be rebuilt. 17Nothing from that which is put under the ban shall cling to your hand, in order that the Lord may turn from His burning anger and show mercy to you, and have compassion on you and make you increase, just as He has sworn to your fathers, 18if you will listen to the voice of the Lord your God, keeping all His commandments which I am commanding you today, and doing what is right in the sight of the Lord your God."
13:13 "worthless men" Literally this means "sons of Belial" (BDB 116). The Hebrew word meant "worthless one" or "good for nothing" (cf. Jdgs. 19:22; 20:13; I Sam. 10:27; 30:22; I Kgs. 21:10,13; Pro. 6:12). By the NT time, Belial had become synonymous with Satan (cf. II Cor. 6:15).
▣ "seduced" See note at v. 10.
13:14 This verse lists a series of verbs of investigation (all Qal perfects):
1. NASB "investigate"
NKJV, NRSV "inquire"
NJB "look into the matter"
The verb is BDB 205, KB 233, meaning "investigate," cf. 17:4,9; 19:18
2. NASB, NKJV "search out"
NJB "examine it"
The verb is BDB 350, KB 347, meaning "search," cf. Ps. 139:1,23; Pro. 18:17
3. NASB "inquire thoroughly"
NKJV "ask diligently"
NJB "inquire most carefully
This is a combination of BDB 981, KB 1371, Qal perfect, "inquire" and BDB 405, KB 408, Hiphil infinitive absolute, "thoroughly," cf. 17:4; 19:8
13:15 "you shall. . .utterly destroy" This phrase "utterly destroy" (BDB 355) means "totally dedicated to God for destruction." See full note at 3:6. The same consequence meted out to pagans would be suffered by the Jews if they worshiped other gods.
13:16
NASB"it shall be a ruin forever"
NKJV"it shall be a heap forever"
NRSV"it shall remain a perpetual ruin"
TEV"it must be left in ruins forever"
NJB"you must lay it under the curse of destruction"
This last phrase was a Hebrew curse idiom (e.g., Josh. 8:28; Jer. 49:2). For the concept of "forever" see Special Topic at 4:40.
13:16 "put under the ban" This is the Hebrew concept of dedicating the spoils of "holy war" to Him ( BDB 356). The very thing treated here (and v. 17) occurs in Joshua 6-7!
13:17-18 Notice the flow of thought:
1. Idolatry deserves judgment (i.e., holy war, all that breathes, dies), vv. 12-15.
2. All the spoils of the city are given to YHWH as a whole burnt offering (i.e., in holy war, all valuables given to YHWH), vv. 16-17
3. Obedience brings blessing, vv. 17-18:
a. He turns from His burning anger
b. He shows mercy, cf. 30:3
c. He has compassion (same root as above, BDB 933)
d. He brings abundance
e. He fulfills oath to the fathers
4. Blessing is conditional on obedience, v. 18
▣ "doing what is right in the sight of the Lord your God" This phrase occurs several times in Deuteronomy (cf. 6:18; 12:28; 13:18). It also occurs in I Kgs. 11:38; 14:8; 15:11; 22:43; II Kgs. 12:3. YHWH is the standard of justice and righteousness by which all are judged. See SPECIAL TOPIC: RIGHTEOUSNESS at 1:16.
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 is this chapter so severe in its treatment of other faiths?
2. Can this chapter be a basis of our dealing with other faiths in our day?
3. How do you recognize a false spokesman for God? What about the miraculous?
4. Explain the OT concept of corporality (ie. one effects all), which answers a multitude of questions about the NT.
Copyright © 2012 Bible Lessons International
Deuteronomy 14
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Improper Mourning | The Lifestyle of a Holy Person | A Forbidden Mourning Practice | Against An Idolatrous Practice |
14:1-2 | 14:1-2 | 14:1-2 | 14:1-2 |
Clean and Unclean Meat | Clean and Unclean Animals | Clean and Unclean Animals | |
14:3-8 | 14:3-8 | 14:3-8 | 14:3-8 |
14:9-10 | 14:9-10 | 14:9-10 | 14:9-10 |
14:11-20 | 14:11-20 | 14:11-18 | 14:11-20 |
14:19-20 | |||
14:21 | 14:21a | 14:21a | 14:21a |
14:21b | 14:21b | 14:21b | |
Tithing Principles | The Law of the Tithe | The Annual Tithe | |
14:22-27 | 14:22-27 | 14:22-26 | 14:22-23 |
14:24-27 | |||
14:27-29 | The Third-year Tithe | ||
14:28-29 | 14:28-29 | 14:28-29 |
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 14:1-16:17
A. Deuteronomy 14:1-2 is a preliminary affirmation that Israel, as YHWH's unique people (cf. Exod. 19:5-6), must live like it!
B. Deuteronomy 14:3-16:17 is a recapitulation of some main covenant requirements of God's people set forth in Exodus - Numbers
1. Clean vs. unclean food in 14:1-21 is originally found in Lev. 11:1-23.
2. Tithes in 14:22-29 are originally given in Num. 18:21-29.
3. Debt cancellation in 15:1-11 is originally given in Lev. 28:8-38.
4. Freeing Hebrew slaves in 15:12-18 is originally given in Lev. 25:38-55.
5. Redeeming the firstborn in 15:19-23 is originally given in Exod. 13:1-16.
6. The three annual pilgrim feasts in 16:1-17 are originally given in Lev. 23:4-8 and also Num. 28:16-29:40.
(Outline from Old Testament Theology, by Paul R. House, p. 184)
7. The summary nature of Deuteronomy is clearly seen. Often the laws are slightly changed for the new setting.
It must be stated again that moderns do not know the how, when, or why of the structure of OT books.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 14:1-2
1"You are the sons of the Lord your God; you shall not cut yourselves nor shave your forehead for the sake of the dead. 2For you are a holy people to the Lord your God, and the Lord has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth."
14:1 "You are the sons of the Lord" Notice the family metaphors used as covenant terminology (cf. 1:31; 8:5; 32:5). See SPECIAL TOPIC: FATHERhood of God at 8:5. Note the three special titles for the Israelites used in vv. 1-2.
▣ "cut yourselves" The verb is BDB 151, KB 177, Hithpoel (a rare variant of the Hithpael stem) imperfect and is often found in "gashing" or "cutting" texts. This was a pagan worship practice (either to get the attention of the deity or cause feelings of mourning for the dead, cf. Lev. 19:28; 21:5; I Kgs. 18:28; Jer. 16:6; 41:5; 47:5; 48:37).
▣ "shave your forehead" This ("making baldness, BDB 901) also refers to the mourning rites of surrounding nations (cf. Jer. 16:6; 41:5; Ezek. 27:31; 44:20). In contrast (1) Israeli priests were not allowed to shave at all (cf. Lev. 21:5) and (2) Israelites were not even allowed to trim their beards (cf. Lev. 19:27). Many of the laws of Israel were given in direct opposition to regular Canaanite practices!
▣ "for the sake of the dead" The mourning rites described are connected to:
1. ancestor worship
2. Ba'al worship (the dying [winter] and rising [spring] nature god of the Canaanite pantheon)
14:2 "holy people" The concept relates to Israel's task of revealing YHWH and His Messiah (cf. Exod.19:6; Deut. 7:6). See Special Topic at 4:6.
Deuteronomy typifies covenant language, which describes deity as "the Lord your God" and His "holy," "chosen," "special treasure" people (cf. 4:20; 7:6; 14:2; 26:18; 28:9; 29:12-13). Also notice Jeremiah (cf. 7:23; 11:4; 13:11; 24:7; 30:22; 31:1,33; 32:38). And of course, who can forget Hosea 1-3!
▣ "the Lord has chosen you" The verb (BDB 103, KB 119, Qal perfect) is used of God's sovereign choice of:
1. Abraham, Gen. 12:1; Neh. 9:7
2. the Patriarchs, Deut. 7:8
3. the descendants of the Patriarchs, Deut. 4:37; 10:15
4. Israel, Deut. 7:6; Ps. 135:4; Isa. 44:1,8; 43:10; Ezek. 20:5
5. Jeshurun (Israel or Jerusalem), Deut. 32:15; 33:5,26; Isa. 44:2
6. an Israeli king (a symbol of YHWH's rule, which would foreshadow David [cf. I Sam. 10:24; 16:8,9,10; II Sam. 6:21], who became a Messianic figure), Deut. 17:14-17
7. place for His name to dwell (i.e., central sanctuary), Deut. 12:5,11,14,18,21,26; 14:24; 15:20; 16:2,6,7,11,15; 17:8,10; 31:11
God's sovereignty and purpose is expressed in His choice of Israel. God's "choice" in the OT is always related to service, not necessarily salvation, as it is in the NT. Israel was to reveal YHWH to the whole world, so that all the world might be saved (cf. Gen. 12:3; quoted in Acts 3:25 and Gal. 3:8). See Special Topic at 4:6.
▣ "a people for His own possession out of all the peoples who are on the face of the earth" The term "possession" (BDB 688) means a special treasure (cf. Exod. 19:5; Ps. 135:4; Mal. 3:17). This phrase is recurrent in Deuteronomy (cf. 7:6; 14:2; 26:18). Please read the SPECIAL TOPIC: BOB'S EVANGELICAL BIASES at 4:6! From this you will see the way I view the interpretation of Scripture! It shows the integrating center of my worldview (i.e., the Great Commission)!
NASB (UPDATED) TEXT: 14:3-8
3"You shall not eat any detestable thing. 4These are the animals which you may eat: the ox, the sheep, the goat, 5the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope and the mountain sheep. 6Any animal that divides the hoof and has the hoof split in two and chews the cud, among the animals, that you may eat. 7Nevertheless, you are not to eat of these among those which chew the cud, or among those that divide the hoof in two: the camel and the rabbit and the shaphan, for though they chew the cud, they do not divide the hoof; they are unclean for you. 8The pig, because it divides the hoof but does not chew the cud, it is unclean for you. You shall not eat any of their flesh nor touch their carcasses."
14:3 "You shall not eat" Verses 3-21 reflect Leviticus 11:2-19, but with differences. It is differences like this which are so hard to explain that have caused the speculation of numerous sources. Notice the verb "eat" (BDB 37, KB 46) is used 17 times in this chapter. See Special Topic below.
SPECIAL TOPIC: THE OT FOOD LAWS
▣ "detestable things" This phrase (BDB 481 construct 1072) is also used in Deut. 14:3.
14:5 "the deer, the gazelle, the roebuck" These are wild animals unclean for sacrifice but not for food. They are not mentioned in Leviticus 11 because they were unknown in Egypt. Several are difficult for moderns to identify specifically.
14:6 "Any animal that divides the hoof and. . .chews the cud" This is the basic guideline for a sacrificially clean animal given in Lev. 11:4.
The phrase, "divides the hoof," is an intensified form (verb BDB 828, KB 969, Hiphil perfect construct with the noun BDB 828) as in v. 7. To this description is combined a second intensified form (verb BDB 1042, KB 1608, Qal active participle construct with the noun (BDB 1043). This description is very specific and clear.
▣ Some animals which only partially fulfill the two requirements ("divides the hoof" and "chews the cud") are listed in v. 7.
14:7
NASB"shapshan"
NKJV"rock hyrax"
NRSV, TEV"rock badger"
LXX, NJB,
NJB, NIV"the coney"
JPSOA"the daman"
This animal (BDB 1050 I) is apparently mentioned in Lev. 11:6 as "hare" or "rabbit." It is interesting that Leviticus says (as assumed here) that the rabbit chews the cud. This is a good place to remind readers that the Israelites based their knowledge of nature on observable characteristic (phenomenological language). Rabbits do not, in actuality, chew the cud, but the rapid movement of their noses look as if they do. This is not an error in the Bible, but the recognition the ancients based their knowledge on observation, not modern, scientific methods.
14:18 "pig" The pig was eaten and used in sacrificial ritual by the Canaanites (cf. Isa. 65:4; 66:3,17). It was classified as unclean because of its eating habits (the same is true for dogs) and preferred resting places (mud holes). Pigs were sacrificed regularly in Hittites, Greek, and Roman cultures. They were also eaten (by some groups) in all of the Mediterranean cultures. For an extended discussion of food and sacrifices of the ancient Near East see ABD, vol. 6, "Zoology," pp. 1109-1167, for pigs, see pp. 1130-1135.
NASB (UPDATED) TEXT: 14:9-10
9"These you may eat of all that are in water: anything that has fins and scales you may eat, 10but anything that does not have fins and scales you shall not eat; it is unclean for you.
14:9 "anything that has fins and scales" This is the basic guideline of Lev. 11:9-12. Again the exact reasons for the prohibitions are not given anywhere in the OT. See note at 14:3.
NASB (UPDATED) TEXT: 14:11-20
11"You may eat any clean bird. 12But these are the ones which you shall not eat: the eagle and the vulture and the buzzard, 13and the red kite, the falcon, and the kite in their kinds, 14and every raven in its kind, 15and the ostrich, the owl, the sea gull, and the hawk in their kinds, 16the little owl, the great owl, the white owl, 17the pelican, the carrion vulture, the cormorant, 18the stork, and the heron in their kinds, and the hoopoe and the bat. 19And all the teeming life with wings are unclean to you; they shall not be eaten. 20You may eat any clean bird."
14:11 This parallels Lev. 11:13-19. The reason for the "uncleanness" is not stated, but it seems obvious that the listed birds ate carrion.
14:18 "hoopoe" This type of bird (BDB 189) eats all kinds of insects, including dung beatles. It became known for its eating in unclean places and having a dung-filled nest, therefore, it became an "unclean" migratory bird.
14:19 "teeming life" This phrase (BDB 481 construct 1056 & 733, cf Gen. 7:14,21) refers to flying insects. This is paralleled in Lev. 11:20-23, where some insects are clean to eat (i.e., locusts, cf. Matt. 3:4; Mark 1:6). These insects are the food for many of the unclean birds listed.
NASB (UPDATED) TEXT: 14:21
21"You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so that he may eat it, or you may sell it to a foreigner, for you are a holy people to the Lord your God. You shall not boil a young goat in its mother's milk.
14:21 "You shall not eat anything which dies of itself" This may reflect Exod. 22:31. One reason was because the blood was still in it (cf. 12:16,23-25; Gen. 9:4). This law did not apply to everyone in the Promised Land (i.e., aliens and foreigners were exempt, but note Lev. 17:15). These food laws were meant to separate Israel from Canaanite society and worship practices.
▣ "You shall not boil a kid in its mother's milk" The Ras Shamra (see Cyrus H. Gordon, Ugaritic Handbook, p. 174) texts show that this was done in other cultures as a symbol of fertility. Judaism developed strict dietary rules (separate cooking vessels and plates for meat and dairy products) based on this verse. However, the thrust seems to relate to Canaanites' sacrificial worship (cf. Exod. 23:19; 34:26). It has little or nothing to do with disease or hygiene.
NASB (UPDATED) TEXT: 14:22-27
22"You shall surely tithe all the produce from what you sow, which comes out of the field every year. 23You shall eat in the presence of the Lord your God, at the place where He chooses to establish His name, the tithe of your grain, your new wine, your oil, and the firstborn of your herd and your flock, so that you may learn to fear the Lord your God always. 24If the distance is so great for you that you are not able to bring the tithe, since the place where the Lord your God chooses to set His name is too far away from you when the Lord your God blesses you, 25then you shall exchange it for money, and bind the money in your hand and go to the place which the Lord your God chooses. 26You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the Lord your God and rejoice, you and your household. 27Also you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you."
14:22 "tithe" Numbers 18 discusses the tithes for the local Levites as well as the priests at the central shrine.
However, this passage parallels chapter 12 and deals mostly with local agricultural tithing issues. See notes at chapter 12.
14:23 "at the place where He chooses to establish His name" See full note at 12:5.
14:26 "You may spend the money for whatever your heart desires" This refers to items to be tithed at the central sanctuary. This is parallel to 12:20. This phrase must drive "legalists" crazy! YHWH desires our happiness! He just wants to share it with us (cf. 12:7,18; 16:14; 27:7; I Chr. 29:22; Ps. 104:15; Eccl. 2:24; 3:12,13,22; 5:18; 8:15; 9:7-9; Isa. 22:13). The NT even widens this concept by clearly stating that nothing in the physical creation is unclean in and of itself (e.g., Acts 10:15; Rom. 14:2,14,20; I Cor. 6:12; 10:23-33; I Tim. 4:4). This is not meant to give humans a license to sin, but to encourage Christian freedom from legalism and judgmentalism (cf. Col. 2:16-23). However, the mature believer will be careful while in this fallen world to do nothing that might offend a weaker brother for whom Christ died (cf. Rom. 14:1-15:13)!
▣ "strong drink" This (BDB 1016) was wine to which other natural fermented juices were added to make the percentage of alcohol higher (i.e. more intoxicating). See Special Topic below.
SPECIAL TOPIC: ALCOHOL (fermentation) AND ALCOHOLISM (addiction)
▣ "there you shall eat in the presence of the Lord" This refers to the peace offering whereby God and the offerer and his family symbolically ate together. In the ancient East, eating together was the sign of covenant.
NASB (UPDATED) TEXT: 14:28-29
28"At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. 29The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the Lord your God may bless you in all the work of your hand which you do."
14:29 "the alien, the orphan and the widow" Deuteronomy is emphatic in its care of all who lived in the Promised Land (cf. 10:18; 26:12-15)! This third-year tithe was for the Levite and the local poor.
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. What criteria was used to decide what was clean and what was not?
2. Are these laws from God? If so, why don't we observe them today?
3. What was the purpose of the tithe?
Copyright © 2012 Bible Lessons International
Deuteronomy 15
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Debts Cancelled Every Seven Years | The Lifestyle of a Holy People (14:1-15:23) | The Seventh Year | The Sabbatical Year |
15:1-6 | 15:1-6 | 15:1-3 | 15:1-6 |
Generosity to the Poor | 15:4-6 | ||
15:7-11 | 15:7-11 | 15:7-11 | 15:7-11 |
The Law Concerning Bond Servants | The Treatment of Slaves | Slaves | |
15:12-18 | 15:12-17a | 15:12-15 | 15:12-15 |
15:16-18 | 15:16-17 | ||
15:17b | |||
15:18 | 15:18 | ||
The Law Concerning Firstborn Animals | The First-Born Cattle and Sheep | The First-Born | |
15:19-23 | 15:19-23 | 15:19-23 | 15:19-23 |
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
Deuteronomy 16
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
The Passover Reviewed | A Festal Calendar | The Passover | The Feasts: Passover and Unleavened Bread |
16:1-8 | 16:1-8 | 16:1-4 | 16:1-8 |
16:5-8 | |||
The Feast of Weeks Reviewed | The Harvest Festival | Other Feasts | |
16:9-12 | 16:9-12 | 16:9-12 | 16:9-12 |
The Feast of Tabernacles Reviewed | The Festival of Shelters | ||
16:13-17 | 16:13-15 | 16:13-15 | 16:13-15 |
16:16-17 | 16:16-17 | 16:16-17 | |
Justice Must be Administered (16:18-17:13) | Laws Dealing with Justice and Religion (16:18-17:20) | Administration of Justice (16:18-17:13) | Judges |
16:18-20 | 16:18-20 | 16:18-20 | 16:18-20 |
Abuses in Worship (16:21-17:7) | |||
16:21-17:1 | 16:21-17:1 | 16:21-17:1 | 16:21-17:1 |
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: 16:1-8
1"Observe the month of Abib and celebrate the Passover to the Lord your God, for in the month of Abib the Lord your God brought you out of Egypt by night. 2You shall sacrifice the Passover to the Lord your God from the flock and the herd, in the place where the Lord chooses to establish His name. 3You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. 4For seven days no leaven shall be seen with you in all your territory, and none of the flesh which you sacrifice on the evening of the first day shall remain overnight until morning. 5You are not allowed to sacrifice the Passover in any of your towns which the Lord your God is giving you; 6but at the place where the Lord your God chooses to establish His name, you shall sacrifice the Passover in the evening at sunset, at the time that you came out of Egypt. 7You shall cook and eat it in the place which the Lord your God chooses. In the morning you are to return to your tents. 8Six days you shall eat unleavened bread, and on the seventh day there shall be a solemn assembly to the Lord your God; you shall do no work on it."
16:1 "Observe" This is such a recurrent term (BDB 1036, KB 1581, Qal infinitive absolute) in Deuteronomy- 73 times! This chapter is written in the same Hebraic style as the Ten Commandments of chapter 5.
▣ "month" This is the same root as "new moon" (BDB 294 I). See Special Topic: Ancient Near Eastern Calendar at 1:3.
▣ "Abib" This word means "new grain" (BDB 1), which would denote the first ripened sheaves of barley. It was the Canaanite designation for the time period of March-April. Later in the writing the Babylonian word Nisan is used for this time period. Exodus 12:2,6 gives specific dates mentioned here generally.
▣ "celebrate" This common verb, "do," "make" (BDB 793, KB 1581) is used several times in chapter 16 and is translated several ways:
1. "celebrate," vv. 1,10,13
2. "shall be," v. 8
3. "shall be careful to observe," v. 12
4. "shall not. . .make," v. 21
▣ "by night" When the Death Angel passed over at night (BDB 538), Pharaoh said, "go now" (cf. Exod.12:31-33). The Israelites left immediately.
16:2 "from the flock and the herd" Compare Exod. 12:5 with II Chr. 30:24; 35:7, which opened up the sacrifice from a sheep or a goat to the entire range of domestic animals.
▣ "in the place where the Lord chooses to establish His name" In Egypt this was a family service; in Deuteronomy it has been reserved for central sanctuary worship (cf. 12:5,11,13,14,18,21,26; 14:23,25; 15:20; 16:2,6,7,11,15,16; 17:8,10; 18:6; 23:16; 26:2; 31:11).
16:3 "unleavened bread" The Israelites could not wait until morning for the bread to rise. This detail of the exodus night gave rise to the Exodus' Passover feast being combined with an agricultural feast (cf. Exod. 12:15-20; 23:14-17; 34:18).
Leaven, which was regularly used in sacrificial items (cf. Lev. 7:13; 23:17), became a symbol of sin and rebellion. The fermentation was viewed in this symbolic feast as Israel's opportunity on an individual basis to examine their lives for any hint of rebellion or disobedience to YHWH. As the Day of Atonement (Leviticus 16) functioned on a national level, the Feast of Unleavened Bread functioned on an individual or family level.
This annual required feast being combined with the Passover feast kept the gracious deliverance of YHWH ever before the minds and hearts of His people. As grace and promise provided deliverance from Egypt, so Israel depended on these unchanging divine characteristics to save her as the years went by (cf. 4:9).
▣ "bread of affliction" See Exod. 12:8.
▣ "(for you came out of the land of Egypt in haste)" The Jews left in haste at Pharaoh's request (cf. Exod.12:31-33).
▣ "that you remember. . .Egypt" The Passover has historical and theological significance. In Egypt the Passover experience was family oriented; in Deuteronomy it foreshadowed the coming central sanctuary service; in Jesus' day it became a combination of both (part at the temple and part at home or where pilgrims were staying while in Jerusalem).
16:4 Remember, Moses is addressing, for the most part, the children of the exodus generation. This verse implies that every generation should put themselves in the place of that first generation who experienced the power and presence of God, yet rebelled and died in the wilderness. Each of the annual feasts were to help Israel trust more in YHWH's presence and provision. He was with them and for them, as He had been with their ancestors.
16:5 "in any of your towns" This is literally "gates" (BDB 1044, cf. 12:15,17,21), thereby referring to a future time after Israel had conquered Canaan (cf. v. 18).
16:6 "in the evening at sunset" For the Israelites this was the beginning of a new day (cf. Genesis 1, cf. Exod. 12:6. ).
16:7 "You shall cook and eat it" The Hebrew can mean "boil" or "cook" (BDB 143, KB 164, Piel perfect), but because of Exod. 12:8-9, it must mean "cook."
▣ "you are to return to your tents" This can mean: (1) the wilderness wandering setting (or at least on the plains of Moab); (2) the pilgrims going to Jerusalem stayed in tents during these seven feast days; or (3) it is an idiom meaning "return to your homes.
16:8 "a solemn assembly to the Lord your God" The festival ended with a corporate worship setting (cf. Exod. 12:16, "a holy assembly"). One purpose for the central sanctuary was to develop a sense of corporate identity and community.
NASB (UPDATED) TEXT: 16:9-12
9"You shall count seven weeks for yourself; you shall begin to count seven weeks from the time you begin to put the sickle to the standing grain. 10Then you shall celebrate the Feast of Weeks to the Lord your God with a tribute of a freewill offering of your hand, which you shall give just as the Lord your God blesses you; 11and you shall rejoice before the Lord your God, you and your son and your daughter and your male and female servants and the Levite who is in your town, and the stranger and the orphan and the widow who are in your midst, in the place where the Lord your God chooses to establish His name. 12You shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes."
16:10 "the Feast of Weeks" This is also called (1) the Feast of Harvest in Exod. 23:16) and (2) the Feast of First Fruits in Num. 28:26. Later, it became Pentecost (rabbinically linked to the giving of the Law on Mt. Sinai), which means "fifty days." It was the May-June harvest festival or the time of the wheat harvest. YHWH, not Ba'al, was the provider!
▣ "a freewill offering" This allowed the people to bring an offering in accordance to how much the Lord had blessed each one (cf. v. 17). This is a universal principle of giving (cf. II Corinthians 8-9).
16:11 YHWH wants everyone to know His past acts for Israel and His special care for those in need (cf. v. 14; 12:12,18,19; 14:27,29; 26:11-13).
16:12 "You shall remember" The theological reason for the Feast of Weeks (agricultural harvest) was Israel's experience of slavery in Egypt.
NASB (UPDATED) TEXT: 16:13-15
13"You shall celebrate the Feast of Booths seven days after you have gathered in from your threshing floor and your wine vat; 14and you shall rejoice in your feast, you and your son and your daughter and your male and female servants and the Levite and the stranger and the orphan and the widow who are in your towns. 15Seven days you shall celebrate a feast to the Lord your God in the place which the Lord chooses, because the Lord your God will bless you in all your produce and in all the work of your hands, so that you will be altogether joyful."
16:13 "Feast of Booths" The Feast of Booths came in the fall and was during the ingathering time (cf. Exod. 23:16; 34:22; Lev. 23:33-43).
The background to "booths" is said to reflect the Israelites' experience of:
1. agricultural life in Egypt, where booths were built in the fields at harvest time
2. living in temporary housing (i.e., tents) during the exodus and wilderness wandering period
3. the temporary shelters needed for pilgrims to stay at the central sanctuary (less probable)
16:15 YHWH wants to bless His people so that they may rejoice (BDB 970, KB 1333, Qal perfect) individually, as a family, and as the people of God (cf. 12:7,12,18; 14:26; 16:11,14; 26:11; 27:7).
NASB (UPDATED) TEXT: 16:16-17
16"Three times in a year all your males shall appear before the Lord your God in the place which He chooses, at the Feast of Unleavened Bread and at the Feast of Weeks and at the Feast of Booths, and they shall not appear before the Lord empty-handed. 17Every man shall give as he is able, according to the blessing of the Lord your God which He has given you."
16:16 "Three times in a year all your males shall appear" Verses 16 and 17 are summary verses which apply to all three feasts (cf. Exod. 23:14,17). Remember meals were special times of friendship and family fellowship. These feasts allowed Israel to:
1. develop a sense of national community
2. teach God's gracious acts to new generations
3. help the poor and needy
4. rejoice in the goodness of the God of Israel and His fulfillment of covenant promises/blessings
Why only men? Does this reflect the submissive role of women? Surely the ancient Near East was not egalitarian, but women were honored within Israel (e.g., Proverbs 31).
I think there are two good possibilities:
1. the women were needed at home in a ranching and agricultural setting, especially if the men were absent
2. the practice of men only would have noticeably marked Israel's worship as different from Canaanite fertility worship, where women were expected
For a good, brief discussion of these three annual pilgrimage feasts see Roland de Vaux, Ancient Israel, vol. 2, pp. 484-502.
▣ "Feast" This Hebrew term (BDB 290, KB 290), both the verb and the noun, refers to one of the three annual worship days at the central sanctuary. It could be translated "pilgrim-feast."
16:17 "give as he is able" This refers to the universal principle of giving-each is to give as he is able (cf. v. 10; II Corinthians 8-9).
NASB (UPDATED) TEXT: 16:18-20
18"You shall appoint for yourself judges and officers in all your towns which the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. 19You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. 20Justice, and only justice, you shall pursue, that you may live and possess the land which the Lord your God is giving you."
16:18-20 This is a separate section which should go with chapter 18. It deals with guidelines for civil leadership (tribal judges, Levitical judges, kings, priests, and prophets).
16:18 "You shall appoint for yourself, judges and officers in all your towns" These are the same as the local elders of the gates (e.g., 21:19; 22:15; Amos 5:10,12,15). Moses was chief judge, but he appointed helpers (cf. Deut. 1:9-18; Exod.18:13-27).
16:19 "You shalt not" This verse lists three guidelines for the judges, Moses' helpers:
1. You shalt not distort justice (BDB 639, KB 692, Hiphil imperfect, cf. Exod. 23:6; 27:19; Deut. 16:19; 24:17; 27:19)
2. You shalt not show partiality (BDB 647, KB 699, Hiphil imperfect, the literal Hebrew is "ye shall not look at a face")
3. You shalt not take a bribe (BDB 542, KB 534, Qal imperfect, cf. Deut. 27:25).
▣ "bribe" A bribe does two things:
1. "blinds the eyes of the wise" - BDB 734, KB 802, Piel imperfect, cf. Exod. 23:8; it is metaphorical for the power of money
2. "perverts (literally 'twist') the words of the righteous" - BDB 701, KB 758, Piel imperfect, cf. Exod. 23:8; remember the term "just" or "righteous" is from the term, "measuring reed" or "straight edge" (see Special Topic at 1:16). Most words for sin in the Bible are a word play on this concept.
16:20 "Justice" The words "justice" in v. 20 and "righteousness" in v. 18 are from the same Hebrew root (BDB 841), which speaks of a standard. A judge ruled according to the standard which was the revealed will of God ("justice, and only justice"). Leaders (local and priestly judges) were to model the mercy, yet fairness, of YHWH (cf. Exod. 23:6-8).
▣ "you shall pursue" This verb (BDB 922, KB 1191, Qal imperfect) is used literally in Deut. 11:4; 19:6, but here it is metaphorical of Israel's judicial system. Other metaphorical uses are found in Ps. 34:14; Pro. 21:21; Isa. 51:5; and Hosea 6:3.
▣ "that" Israel's possession of the land and the promises/blessings of YHWH were conditional (cf. 4:1,25-26,40; 5:16,29,33; 6:18; 8:1; 11:8-9,18-21; 16:20; 32:46-47).
NASB (UPDATED) TEXT: 16:21-22
21"You shall not plant for yourself an Asherah of any kind of tree beside the altar of the Lord your God, which you shall make for yourself. 22You shall not set up for yourself a sacred pillar which the Lord your God hates."
16:21 Deuteronomy 16:21, 22 and 17:1 are one paragraph. The paragraph deals with appropriate ways of offering sacrifices. For a brief description of Canaanite worship see Alfred J. Hoerth, Archaeology and the Old Testament, pp. 219-222 and William Foxwell Albright, Archaeology and the Religion of Israel, pp. 67-92.
▣ "You shall not plant. . .an Asherah of any kind of tree" This "grove" or Asherah implies either a grove of trees or holes in the raised worship platforms of the Canaanites where the carved poles, or live trees representing the female consort of the male fertility gods, were put. This symbolized fertility worship. See note at 12:3.
16:22 "You shall you not set up for yourself a sacred pillar" See note at 12:3.
▣ "God hates" See note at 12:31.
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 the Lord want to have three annual assemblies?
2. Were all three feasts related to agriculture? Does this imply that Moses took already existing feasts and changed their purposes?
3. List and describe these feasts.
4. List three rules for the judges.
a.
b.
c.
5. How is 16:21-22 related to 17:1?
Copyright © 2012 Bible Lessons International
Deuteronomy 17
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Justice Must be Administered (16:18-17:13) | Laws Dealing with Justice and Religion (16:18-17:20) | The Administration of Justice (16:18-17:13) | Abuses in Worship (16:21-17:7) |
16:21-17:1 | 16:21-17:1 | 16:21-17:1 | 16:21-17:1 |
17:2-7 | 17:2-7 | 17:2-7 | 17:2-7 |
Levitical Judges | |||
17:8-13 | 17:8-13 | 17:8-13 | 17:8-13 |
Principles Governing Kings | Instructions Concerning a King | Kings | |
17:14-17 | 17:14-20 | 17:14-20 | 17:14-15 |
17:16-20 | |||
17:18-20 |
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
Deuteronomy 18
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
The Portion of the Priests and Levites | The Proper Worship of God | The Share of the Priests | The Levitical Priesthood |
18:1-5 | 18:1-2 | 18:1-2 | 18:1-2 |
18:3-5 | 18:3-5 | 18:3-5 | |
18:6-8 | 18:6-8 | 18:6-8 | 18:6-8 |
Avoid Wicked Customs | Warning Against Pagan Practices | Prophets | |
18:9-14 | 18:9-14 | 18:9-13 | 18:9-12 |
The Promise to Send a Prophet | 18:13-20 | ||
A New Prophet Like Moses | 18:14-15 | ||
18:15-22 | 18:15-22 | ||
18:16-20 | |||
18:21-22 | 18:21-22 |
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 - 16:18 - 18:22 deals with Israel's leadership
A. Judges - 16:18-20; 17:8-13
B. King - 17:14-20
C. Levites/Priests - 18:1-8
D. Prophets - 18:9-22
1. false - chapters 9-13
2. true - chapters 14-22
a. current (Moses)
b. future (pre and post exilic)
c. eschatological (Messiah)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 18:1-2
1"The Levitical priests, the whole tribe of Levi, shall have no portion or inheritance with Israel; they shall eat the Lord's offerings by fire and His portion. 2They shall have no inheritance among their countrymen; the Lord is their inheritance, as He promised them."
18:1 "Levitical priests, the whole tribe of Levi" According to Roland de Vaux, Ancient Israel, vol. 2, p. 358, the name Levi can have three possible etymological sources:
1. "to whirl around," assuming a ritual dance or procedure (similar to the dance of the prophets of Ba'al in I Kgs. 18:26)
2. "to accompany someone" or "to be attached to someone, " possibly the popular etymology given in Gen. 29:34, also note Num. 18:2,4
3. "to lend," "to give as a pledge," possibly referring to and parallel to "given" referring to the firstborn to YHWH (Num. 3:12; 8:16) or to Samuel being given to YHWH in I Sam. 1:28
There are several developmental stages involved:
1. at the Exodus it was the firstborn from every family that was given to YHWH, to serve Him (cf. Exodus 13)
2. this was changed (Mosaic Covenant) to one particular tribe (i.e., Levi) who functioned as YHWH's special servants (cf. Num. 3:12; 8:16)
3. this was modified in Israel's history:
a. some Levitical families served at the central sanctuary
b. others ministered locally
c. later rabbinical Judaism expanded the concept of local Levitical teachers into local rabbis or scribes, but not necessarily from the tribe of Levi
4. for a good discussion of another theory see (1) The Language and Imagery of the Bible, by G. B. Caird, p. 70 and (2) Ancient Israel by Roland de Vaux, vol. 2, pp. 360-371
▣ "shall have no portion or inheritance" The inheritance of the Levites was God Himself (cf. 10:9; 12:12; 14:27, 29; Ps. 16:5; 73:23-26; Lam. 3:24; Ezek. 28). In Joshua 20-21 the Levites are given portions of 48 cities and the surrounding land as a possession. Among these 48 cities there were also six Cities of Refuge, three on each side of the Jordan, where a person could flee if he accidentally killed a covenant partner in order to escape the "blood avenger" (cf. 19:1-13; Num. 35:9-15).
▣ "they shall eat the Lord's offerings" Originally all Levites participated in a portion of the sacrifices of Israel (cf. vv. 6-8). Later the priests were supported by food from the altar and small pieces of private land surrounding the Levitical cities. Also Levites were supported by a third-year local tithe (cf. 14:27; Num. 18: 25-29; Neh. 10:37, 38).
There are some variations in how the whole tribe of Levi was supported. These are not contradictions, but developments related to the central sanctuary.
NASB (UPDATED) TEXT: 18:3-5
3"Now this shall be the priests' due from the people, from those who offer a sacrifice, either an ox or a sheep, of which they shall give to the priest the shoulder and the two cheeks and the stomach. 4You shall give him the first fruits of your grain, your new wine, and your oil, and the first shearing of your sheep. 5For the Lord your God has chosen him and his sons from all your tribes, to stand and serve in the name of the Lord forever."
18:3 Note Lev. 7:28-36; Num. 18:8-19 where different portions of the sacrifices are given to the priests.
▣ "cheeks" This (BDB 534 I) refers to the jowls (jawbones and meat hanging down, forming the cheeks).
▣ "the stomach" This term (BDB 867) basically means "hollow" or "cavity" and in this context, refers to one of the stomachs, probably the fourth of animals that chew the cud. Webster's Third International Dictionary, p. 1922, says that the lining of the fourth stomach of cattle was used for curdling milk. The mucous membrane was processed until it became a yellowish powder which was used for making cheese.
18:4 "the first fruits of... your oil" This first press of the first ripe olives was a gift of the people to YHWH and from Him to the Levites/priests (cf. Num. 18:12; Deut. 12:17; 14:23; 18:4).
▣ "the first shearing of your sheep" This requirement is mentioned only here.
18:3-5 Those who ministered at YHWH's altar received YHWH's share. Moderns need to be reminded that:
1. the Sabbath
2. the first fruits
3. the firstborn
4. the tithe
are all Hebraic ways of asserting YHWH's ownership. It does not mean that humans get six days, all the remaining crops, or nine tenths of their income! Humans are owners of nothing and stewards of everything! The planet and the gift of life belong to its Creator and Sustainer.
▣ "God has chosen" In 10:8 this same act is called "set apart" (NIDOTTE, vol. 1, p. 604). These kinds of parallels help moderns define ancient verbal connotations and semantic overlap.
NASB (UPDATED) TEXT: 18:6-8
6"Now if a Levite comes from any of your towns throughout Israel where he resides, and comes whenever he desires to the place which the Lord chooses, 7then he shall serve in the name of the Lord his God, like all his fellow Levites who stand there before the Lord. 8They shall eat equal portions, except what they receive from the sale of their fathers' estates."
18:6 They were to replace the "firstborn" of Exodus 13. This was based on God's choice, not human merit, which is obvious from the sins of Levi, Moses, and Aaron.
18:6-7 This allowed Levites/priests to live outside of Jerusalem and to be available to teach and judge in every town. But they had access and the right to function at the central sanctuary also.
18:8
NASB"except what they receive from the sale of their father's estates"
NKJV"besides what comes from the sale of his inheritance"
NRSV"even though they have income from the sale of family possessions"
TEV"and he may keep whatever his family sends him"
NJB"what he has from the sale of his patrimony notwithstanding"
JPSOA"without regard to personal gifts or patrimonies"
LXX"besides the sale of his hereditary property"
REB"besides what he may inherit from his father's family"
The different translations show the options. It refers to the sale of family possessions (but not land).
NASB (UPDATED) TEXT: 18:9-14
9"When you enter the land which the Lord your God gives you, you shall not learn to imitate the detestable things of those nations. 10There shall not be found among you anyone who makes his son or his daughter pass through the fire, one who uses divination, one who practices witchcraft, or one who interprets omens, or a sorcerer, 11or one who casts a spell, or a medium, or a spiritist, or one who calls up the dead. 12For whoever does these things is detestable to the Lord; and because of these detestable things the Lord your God will drive them out before you. 13You shall be blameless before the Lord your God. 14For those nations, which you shall dispossess, listen to those who practice witchcraft and to diviners, but as for you, the Lord your God has not allowed you to do so."
18:10-11 There is a series of participles, which denote Canaanite idolatry:
1. NASB, "who makes his son or his daughter pass through the fire" - BDB 716, KB 778, Hiphil participle
2. NASB, "one who uses divination" - BDB 890, KB 1115, Qal participle (uses both verb and noun)
NKJV, NET, "one who practices witchcraft"
NRSV, NJB, NIV, "who practices divination"
JPSOA, "an augur"
3. NASB, "one who practices witchcraft" - BDB 778 II KB 857, Poel participle
NKJV, NRSV, NJB, JPSOA, "a sooth sayer"
NIV, "sorcery"
NET, "an omen reader"
4. NASB, NKJV, NIV, "one who interprets omens" - BDB 638 II, KB 690, Piel participle
NRSV, NJB, "an augur"
JPSOA, "a diviner"
NET, "a soothsayer"
5. NASB, NKJV, NRSV, NJB, JPSOA, NET, "a sorcerer" - BDB 506, KB 503, Piel participle
NIV, "engages in witchcraft"
6. NASB, "one who casts a spell" BDB 287, KB 287, Qal participle (uses verb and noun)
NKJV, "one who conjures spells"
NRSV, JPSOA, NIV, NET, "one who casts spells"
NJB, "weaver of spells"
7. NASB, NKJV, "one who inquires" (i.e., a medium) BDB 981, KB 1371, Qal participle
NRSV, JPSOA, "consults ghosts"
NJB, "consulter of ghosts"
NIV, " medium"
NET, "one who conjures up spirits"
8. NASB, NKJV, NIV, "one who inquires" [assumed] (i.e., a spiritist) BDB 981, KB 1371, Qal participle (assumed)
NRSV, "consults spirits"
NJB, "mediums"
JPSOA, "familiar spirits"
NET, "a practitioner of the occult"
9. NASB, NKJV, "one who calls up the dead"
a. BDB 205, KB 233, Qal participle
b. BDB 559, KB 562, Qal participle
NRSV, "who seeks oracles from the dead"
NJB, NET, "necromancer"
JPSOA, "one who inquires of the dead"
NIV, "who consults the dead"
As you can see from the different English translations these words have some overlap. These terms seem to refer to different types of pagan worship practice, but their exact definitions are uncertain to modern Bible students. See a brief discussion in (1) Dictionary of Biblical Imagery, pp. 524-528 and 608-610 and also Synonyms of the Old Testament by Robert B. Girdlestone, pp. 296-302. The general picture is an attempt to know and manipulate the future for personal benefit. YHWH's people are to trust Him and serve Him. The old original sin of "me first" is the root of all of mankind's problems!
18:10 "who makes his son or his daughter pass through the fire" This is a reference to the worship of the fertility god, Molech. In Israel the firstborn (cf. Exodus 13) was to be given to YHWH to serve Him. In Canaan the firstborn was to be sacrifice by fire to Molech in order to insure fertility, (cf. Deut. 12:31; Lev. 18:21). There is even one account in II Kgs. 21:6 where God's people worshiped this false god! It also possibly somehow relates to knowing the future (cf. II Kgs. 3:26-27). See Special Topic: Molech at 12:31.
▣ "divination" This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; II Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means, such as examining the livers of sheep or casting arrows. It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future.
▣ "one who practices witchcraft" This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound:
1. the hum of insects
2. sound of wind in the trees
3. unknown etymology (if cloud, then related to sight)
The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdgs. 9:37; II Kgs. 21:6; II Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12.
▣ "one who interprets omens" The meaning of this term (BDB 638 II, KB 690) is uncertain. In Syrian it means "to murmur an obscure incantation" (KB 690). The root has several usages:
1. serpent - BDB 638 I
2. verb in Piel only, (BDB 638 II) meaning :
a. practice divination
b. observe signs/omens
3. copper - bronze - BDB 638 III
4. unknown - BDB 638 IV
▣ "a sorcerer" This term (BDB 506, KB 503) basically means "to cut up" (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity's attention (i.e., Syrian usage, cf. I Kgs. 18:28). This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2.
18:11 "one who casts a spell" This literally is "to tie knots," "to be allied with," or "join together" (BDB 287, KB 287). In Psalm 58:5 and Eccl. 10:11 it refers to snake charming. A slightly different vocalization describes a Babylonian false wise man in Isa. 47:8-11.
▣ "medium" The participle's (BDB 981, KB 1371) basic meaning is to "ask" or "inquire." Here to inquire of the spirit realm (e.g., YHWH, Josh. 9:14 or idols, Hosea 4:12).
The first noun, "medium" (BDB 15) is a difficult term to define. Some see the term as it is used in Lev. 19:31; 20:6,27 as (1) a pit, or place of sacrifice, or (2) form of "father" which refers to ancestor worship. It is translated in the LXX in Isa. 8:19 as "ventriloquist." Because of this and Isa. 29:4 some think it means "to chirp" or "to mutter." This would imply to "talk with a different voice." However, from I Sam. 28:7-9, it is related to the ability to call or talk to someone in the ground or to communicate with the dead or spirits of the underworld, i.e., necromancy.
The second noun, "spiritists" (BDB 396) was a form of the Hebrew word "to know" (BDB 395). It refers to one who has knowledge of the spiritual realm or has contact with those in the spiritual realm who have knowledge (cf. Isa. 8:19; 19:3).
▣ "one who calls up the dead" This phrase is a combination of two Qal participles (BDB 205, KB 233, "to ask" and BDB 559, KB 562, "the dead ones"). In context it refers to mediums and "spiritists." These elite, supposedly gifted, people contact the dead for information about the future and the power to affect it.
All ancient cultures believed in an afterlife. For many in the ancient Near East this had two possibilities:
1. ancestor worship where the spirits of family members could affect the present and future
2. the power of physical (stars, forces of nature) or spiritual (demons, demi-gods) could be utilized to know and affect personal destinies
18:12 "detestable" The term (BDB 1072) is used most often in Deuteronomy, Proverbs, and Ezekiel. See Special Topic at 14:3.
▣ "the Lord your God will drive them out before you" This is an aspect of "holy war." This was revealed to Abraham as a promise in Gen. 15:16 and their sins are described in Lev. 18:24-28.
18:13 "blameless" This is a sacrificial term (BDB 1071) for a clean animal which is "perfect," without blemish, and therefore, acceptable for sacrifice (cf. Exod. 12:5; 29:1; Lev. 1:3,10; 3:1,6,9; 4:3,23,28,32; 5:15,18; 6:6; etc.). It becomes a metaphor for those who are acceptable by God based on conformity to the covenant stipulations (cf. Gen. 6:9; 17:1; II Sam. 22:24,26; Job 1:1,8; 2:3; 12:4; Ps. 15:2; 18:23,25; Ezek. 28:15). See Special Topic below.
NASB (UPDATED) TEXT: 18:15-22
15"The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to him. 16This is according to all that you asked of the Lord your God in Horeb on the day of the assembly, saying, 'Let me not hear again the voice of the Lord my God, let me not see this great fire anymore, or I will die.' 17The Lord said to me, 'They have spoken well. 18I will raise up a prophet from among their countrymen like you, and I will put My words in his mouth, and he shall speak to them all that I command him. 19It shall come about that whoever will not listen to My words which he shall speak in My name, I Myself will require it of him. 20But the prophet who speaks a word presumptuously in My name which I have not commanded him to speak, or which he speaks in the name of other gods, that prophet shall die.' 21You may say in your heart, 'How will we know the word which the Lord has not spoken?' 22When a prophet speaks in the name of the Lord, if the thing does not come about or come true, that is the thing which the Lord has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him."
18:15-22 Deuteronomy 18:9-14 shows the improper way to seek God's will for one's life. Verses 15-22 describe the proper way to ascertain knowledge about God and His purposes.
18:15 "a prophet like me" This became a title for the Messiah (cf. John 1:21, 25, 45; 5:46; 6:14; 7:40; Acts 3:22; 7:37). Jesus acted like the "new" Moses:
1. gave the law of the new covenant (cf. Matthew 5-7)
2. fed the people as they expected (cf. John 6)
3. met God on a mountain (cf. Matthew 17)
4. interceded for the covenant people (cf. John 17)
For an excellent discussion of the function of prophecy in Israel see How To Read the Bible For All Its Worth by Gordon Fee and Douglas Stuart, pp. 184-189. This helpful discussion continues dealing with the interpretation of prophetic passages and books, pp. 189-204.
18:16 This reflects Israel's encounter with YHWH at Mt. Sinai (cf. Exodus 19- 20). Direct revelation from God is an awesome thing (cf. Exod. 20:18-21)! The people wanted an intermediary!
This context is, in a sense, a multiple fulfillment prophecy. It obviously refers to the recurrent ministry of the prophet in Israel's national life (cf. TEV). The king and priest were from one family, but the prophets were individually called by God to mediate His covenant to each new generation. However, it also points toward the special spokesman of YHWH (Hebrew singular, vv. 15,18 and the comment in 34:10, i.e., the Suffering Servant, the Messiah). This is the one spoken of in Gen. 3:15; 49:10; II Sam. 7:12-13,16; Isa. 7:14; 9:1-7; 11:1-5; Dan. 7:13; 9:25; Micah 5:2-5a; Zech. 9:9. Also notice John 1:45 and 5:46.
18:17 This same idiom, "they have spoken well," is also found in 5:28, but not in Exodus 19-20. So this is unrecorded revelation. We must remember that the Bible is only part of the word of God. By faith, believers assert that all that is necessary for life and doctrine has been included, but it is not exhaustive. In this sense, it is analogous to Jesus' words (cf. John 20:30; 21:25).
18:18 "I will raise up a prophet" The verb (BDB 877, KB 1080, Hiphil imperfect) is used often of YHWH's purposeful, covenantal actions in history (e.g., Gen. 6:18; 9:9,11,17; 17:7,19,21; Exod. 6:4; Deut. 18:15,18; 28:9; Jdgs. 2:16,18; 3:9,15; I Sam. 2:35; I Kgs. 9:5; 11:14,23; 14:14; II Chr. 7:18, etc.).
YHWH is in control of history, as predictive prophecies like this one referring to Jesus (also notice Micah 5:2) clearly shows. The Bible is the only "holy book" that contains prophecy!
▣ "I will put My words in His mouth" This refers to him speaking the message of YHWH! He will speak only what YHWH tells him (just what Jesus affirmed, cf. John 3:34; 12:49; 14:10; 17:8).
18:19 We are responsible to act on God's will once we know it. The real question is how do we know who truly speaks for God (cf. v. 21)? Verses 20-22 are a partial answer. There are other criteria (cf. Deut. 13:1-2; 18:20-22; Matt. 7; I John 4:1-6). This verse is quoted in Acts 3:22-23!
18:20-22 God's speaker will be known by (1) speaking in YHWH's name, not the names of other gods (cf. v. 20); (2) the accuracy of his statements (cf. v. 22); and (3) Deut. 13:1-2 must also be taken into account because God's dealing with Israel was based on their spiritual response.
One wonders how contemporary hearers are to judge a prophet if their prediction is beyond their lifetime. Also, what about conditional prophecy that depends on the repentant faith response of the people of that day to which it is addressed (i.e., Jonah)?
The evaluation of those who claim to speak for God is not easy. Here are some criteria:
1. content of message
2. lifestyle of the messenger
3. correlation of the message with other Bible passages
False prophets, false teachers, are often very dynamic, educated, logical, and winsome people. In our day the marks of a false speaker might be:
1. an emphasis on money
2. a sexual license
3. a claim to exclusive access to God
(see A General Introduction to the Bible by Norman Geisler and William Nix, pp. 241-242)
HELPFUL BOOKS ON THE REALITY OF AN EVIL SPIRITUAL REALM
1. Christian Counseling and the Occult by Kurt Kouch
2. Demons in the World Today by Merrill F. Unger
3. Principalities and Powers by John Warwich Montgomery
4. Demons, Demons, Demons by John Newport
5. Biblical Demonology by Merrill F. Unger
6. Three Crucial Questions About Spiritual Warfare by Clinton E. Arnold
Copyright © 2012 Bible Lessons International
Deuteronomy 19
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Three Cities of Refuge | The Administration of Justice | The Cities of Refuge | Homicide and Cities of Refuge |
19:1-3 | 19:1-3 | 19:1-7 | 19:1-4a |
19:4-10 | 19:4-7 | 19:4b-6 | |
19:7-10 | |||
19:8-10 | 19:8-10 | ||
19:11-13 | 19:11-13 | 19:11-13 | 19:11-13 |
Property Boundaries | Ancient Property Lines | Boundaries | |
19:14 | 19:14 | 19:14 | 19:14 |
The Law Concerning Witnesses | Concerning Witnesses | Witnesses | |
19:15-21 | 19:15-21 | 19:15-21 | 19:15 |
19:16-21 |
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
Deuteronomy 20
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Principles Governing Warfare | Rules for Waging Holy War | Concerning War | War and Combatants |
20:1-9 | 20:1-9 | 20:1-4 | 20:1-4 |
20:5-7 | 20:5 | ||
20:6 | |||
20:7 | |||
20:8-9 | 20:8 | ||
20:9 | |||
Captured Towns | |||
20:10-18 | 20:10-18 | 20:10-15 | 20:10-14 |
20:15-18 | |||
20:16-18 | |||
20:19-20 | 20:19-20 | 20:19-20 | 20:19-20 |
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.
BACKGROUND STUDY
A. Chapter 20 is a description of how Israel was to conduct holy war, which is a war done in the name of God, commanded by God, the rules controlled by God, for the glory of God (cf. 20:1-20; 21:10-14; 23:9-14; 24:5; 25:17-19).
B. The problem moderns have with this type of text usually involve an ethical outrage. However, it is just not fair to apply modern notions of ethics and warfare to ancient military practices.
Another issue is the problem of modern Christians trying to apply every OT text to their day. It is not God's will that every generation in every locality reproduce an ancient Near Eastern culture, but that we seek the eternal truths bound up in the cultural actions, then apply these universal truths to our culture. A good book at this point is How To Read the Bible For All Its Worth by Fee and Stuart.
Because it happened and is recorded in the Bible does not automatically mean it is God's will for every age and every culture (e.g., food laws, holy war, polygamy, slavery, subjection of women, etc.).
C. This chapter is a mixture of compassion and severity!
D. For a good brief discussion see Roland de Vaux, Ancient Israel, vol. 1, pp. 258-267.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 20:1-9
1"When you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for the Lord your God, who brought you up from the land of Egypt, is with you. 2When you are approaching the battle, the priest shall come near and speak to the people. 3He shall say to them, 'Hear, O Israel, you are approaching the battle against your enemies today. Do not be fainthearted. Do not be afraid, or panic, or tremble before them, 4for the Lord your God is the one who goes with you, to fight for you against your enemies, to save you.' 5The officers also shall speak to the people, saying, 'Who is the man that has built a new house and has not dedicated it? Let him depart and return to his house, otherwise he might die in the battle and another man would dedicate it. 6Who is the man that has planted a vineyard and has not begun to use its fruit? Let him depart and return to his house, otherwise he might die in the battle and another man would begin to use its fruit. 7And who is the man that is engaged to a woman and has not married her? Let him depart and return to his house, otherwise he might die in the battle and another man would marry her.' 8Then the officers shall speak further to the people and say, 'Who is the man that is afraid and fainthearted? Let him depart and return to his house, so that he might not make his brothers' hearts melt like his heart.' 9When the officers have finished speaking to the people, they shall appoint commanders of armies at the head of the people."
20:1 "horses and chariots" The Canaanites had many horses and chariots (i.e., the ultimate military weapon of that time and place); the Israelis had none (cf. Josh. 11:4; 17:16; Isa. 31:1-3; Hos. 14:3). The Israelites must trust in YHWH to provide the victory, not better weaponry (cf. Isa. 30:15-17; 31:1-9).
▣ "do not be afraid of them" This verb (BDB 431, KB 4387, Qal imperfect) is a recurrent theme in holy war contexts (cf. 1:21,29; 3:2,22; 7:18; 20:1,3; 31:6,8). They were not to fear the power or number of their Canaanite enemies, but they were to fear YHWH (cf. 4:10; 5:29; 6:2,13,24; 10:12,20; 13:4; 14:23; 17:19; 28:58; 31:12,13), because He is an awesome God (same Hebrew term, cf. 7:21; 10:17; 28:58).
▣ "for the Lord your God, who brought you up from the land of Egypt" See Exod. 14:26-28 for a reference to God's deliverance of His people from Pharaoh. Israel's trust was based on:
1. previous revelation to the Patriarchs
2. miraculous Egyptian deliverance
3. miraculous wilderness wandering provisions
4. victories on the eastern bank of Jordan
20:2 "the priest shall come near and speak to the people" The rabbis called this person "the anointed priest of battle." Before battle, the priest admonished them to be brave because God was with them. Even if some died in battle, God would still take care of them and their families.
20:3-4 Notice the series of admonitions ("hear" BDB 1033, KB 1570, Qal imperative) of the priest in verse 3:
1. "do not be fainthearted" - BDB 939, KB 1236, Qal imperfect, but jussive in meaning, cf. Isa. 7:4; Jer. 51:46
2. "do not be afraid" - BDB 431, KB 432, Qal imperfect, but jussive in meaning, see note at v. 1
3. "do not panic" - BDB 342, KB 339, Qal imperfect, but jussive in meaning, cf Job 40:23 (examples: I Sam. 23:26; II Kgs. 7:15; Ps. 48:5)
4. "do not tremble before them" - BDB 791, KB 888, Qal imperfect, but jussive in meaning, cf. 1:29; 7:21; 31:6; Josh. 1:9
The reason for the confidence is stated in v. 4:
1. "the Lord your God is the one who goes with you" - BDB 229, KB 246, Qal active participle
2. "to fight for you" - BDB 535, KB 526, Niphal infinitive construct
3. "to save you" - BDB 446, KB 448, Hiphil infinitive construct
20:5-8 "The officers" This is a special Hebrew word (BDB 1009) sometimes used in conjunction with the local judges or military leaders. It means "the representatives from each tribe" (cf. 1:15; 29:10; 31:28). The officers made the judgment on any exemptions.
Here is a list of exemptions that allowed an Israelite man to not go into battle:
1. One who built a new house and had not dedicated it, v. 5 (obviously a future event; there is no record of the nature or purpose of this procedure recorded in the OT, but the term is the same as the one used for dedicating the temple, BDB 335 II).
2. One who has planted a vineyard and has not begun to use its fruit, v. 6 (obviously a future event, vineyard took three years to produce fruit, cf. Lev. 19:23-25).
3. One who is engaged, but has not married yet, v. 7, cf. 24:5.
4. One who is afraid or fainthearted, v. 8, because it may cause others to be afraid, cf. Jdgs. 7:3; I Macc. 3:56.
Numbers 1, 2, and 3 are related to inheritance issues. But they may also be seen in light of Deut. 28:30. These very things are mentioned as being results of covenant disobedience.
▣ "Let him depart and return to his house" This phrase is made up of the verbs:
1. "depart" - BDB 229, KB 246, Qal imperfect used as a jussive
2. "return" - BDB 996, KB 1427, Qal jussive
It is repeated with each possible exemption listed (cf. vv. 5,6,7,8). It was not the size of Israel's army, but the power of Israel's God that made the difference! The smaller and less equipped the army, the more it magnified God's victory (cf. Judges 7).
NASB (UPDATED) TEXT: 20:10-18
10"When you approach a city to fight against it, you shall offer it terms of peace. 11If it agrees to make peace with you and opens to you, then all the people who are found in it shall become your forced labor and shall serve you. 12However, if it does not make peace with you, but makes war against you, then you shall besiege it. 13When the Lord your God gives it into your hand, you shall strike all the men in it with the edge of the sword. 14Only the women and the children and the animals and all that is in the city, all its spoil, you shall take as booty for yourself; and you shall use the spoil of your enemies which the Lord your God has given you. 15Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations nearby. 16Only in the cities of these peoples that the Lord your God is giving you as an inheritance, you shall not leave alive anything that breathes. 17But you shall utterly destroy them, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as the Lord your God has commanded you, 18so that they may not teach you to do according to all their detestable things which they have done for their gods, so that you would sin against the Lord your God."
20:10-15 These are surrender instructions about distant cities, cities on the periphery or out of the bounds of the Promised Land that God gave (i.e., outside Israel's inheritance, cf. v. 15).
20:11 "shall become your forced labor and shall serve you" This reflects a common element of ancient Near Eastern warfare.
20:13 "the edge of the sword" The literal Hebrew is "to the mouth of the sword." The implication is that all the men of a certain age were killed.
20:14 In the ancient world soldiers were not paid a salary, but their compensation was the spoils of victory. In Israel, especially "holy war," the spoils belonged to YHWH to show that the victory was His victory and that the land was His land. These verses are exceptions because these cities were outside the Promised Land.
▣ "the women" Even captured slaves had some rights (cf. 21:10-14).
20:16-18 These verses refer to cities within the Promised Land. These cities are totally under the ban of destruction (cf. vv. 16-17).
20:16 "you shall not leave alive anything that breathes" This means small children, pregnant women, old people, animals. . .anything that breathes (cf. Josh. 10:40; 11:11,14).
20:17 "utterly destroy" The word here is herem (BDB 355, KB 353, Hiphil infinitive absolute and Hiphil imperfect, which was a grammatical way to show intensity), which is the idea of total and complete destruction because it has been dedicated to God (cf. 2:34; 7:1-5).
▣ "the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite" See Special Topic: the Pre-Israelite Inhabitants of Palestine at 1:4.
20:18 How can this be done by a loving God? One answer is found in v. 18 - a theological reason. If you don't wipe them out they will theologically pollute you. Another answer is found in Deut. 9:4 and a third in Gen. 15:12-21. Human sins have consequences!
NASB (UPDATED) TEXT: 20:19-20
19"When you besiege a city a long time, to make war against it in order to capture it, you shall not destroy its trees by swinging an axe against them; for you may eat from them, and you shall not cut them down. For is the tree of the field a man, that it should be besieged by you? 20Only the trees which you know are not fruit trees you shall destroy and cut down, that you may construct siegeworks against the city that is making war with you until it falls."
20:19-20 Walled cities in the ancient Near East were attacked by wooden siege machines. The wood was to be taken from non-fruit bearing tree, probably because this produce would be needed later by the Israeli inhabitants of the defeated city.
20:19
NASB, NJB"is the tree of the field a man"
NKJV"for the tree of the field is man's food"
NRSV"are trees in the field human beings"
TEV"the trees are not your enemy"
The Hebrew text is difficult here. It seems to mean that the trees are not the enemy! They were YHWH's way of providing immediate and future food for His people.
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 was Israel's fear of greater numbers and technology dealt with?
2. List the four exemptions from military service:
3. Did God advocate slavery (v. 11)?
4. How can one reconcile vv. 16-17 with our view of God?
5. List all the humanitarian aspects of this chapter.
Copyright © 2012 Bible Lessons International
Deuteronomy 21
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
The Law concerning Unsolved Murder | Miscellaneous Laws (21:1-23:14) | Concerning Unsolved Murder | The Unidentified Murderer |
21:1-9 | 21:1-9 | 21:1-9 | 21:1-9 |
Female War Prisoners | Concerning Women Prisoners of War | Women Taken in War | |
21:10-14 | 21:10-14 | 21:10-14 | 21:10-14 |
Firstborn Inheritance Rights | Concerning the First Son's Inheritance | Birthright | |
21:15-17 | 21:15-17 | 21:15-17 | 21:15-17 |
The Rebellious Son | Concerning a Disobedient Son | The Rebellious Son | |
21:18-21 | 21:18-21 | 21:18-21 | 21:18-21 |
Miscellaneous Laws (21:22-22:12) | Various Laws (21:22-22:12) | Various Rulings (21:22-22:12) | |
21:22-23 | 21:22-23 | 21:22-22:3 | 21:22-22:2 |
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.
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?
Copyright © 2012 Bible Lessons International
Deuteronomy 22
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
NKJV | NRSV | TEV | NJB |
Miscellaneous Laws (21:22-22:12) | Miscellaneous Laws (21:1-23:14) | Various Laws (21:22-23:12) | Various Rulings (21:22-23:12) |
21:22-22:3 | |||
22:1-3 | 22:1-3 | 22:1-2 | |
22:3 | |||
22:4 | 22:4 | 22:4 | 22:4 |
22:5 | 22:5 | 22:5 | 22:5 |
22:6-7 | 22:6-7 | 22:6-7 | 22:6-7 |
22:8 | 22:8 | 22:8 | 22:8 |
22:9 | 22:9 | 22:9 | 22:9 |
22:10 | 22:10 | 22:10 | 22:10 |
22:11 | 22:11 | 22:11 | 22:11 |
22:12 | 22:12 | 22:12 | 22:12 |
Laws of Sexual Morality | Laws Concerning Sexual Purity | A Young Wife's Reputation | |
22:13-21 | 22:13-19 | 22:13-14 | 22:13-19 |
22:15-19 | |||
22:20-21 | 22:20-21 | 22:20-21 | |
Adultery and Fornication | |||
22:22 | 22:22 | 22:22 | 22:22 |
22:23-24 | 22:23-24 | 22:23-24 | 22:23-27 |
22:25-27 | 22:25-27 | 22:25-27 | |
22:28-29 | 22:28-29 | 22:28-29 | 22:28-23:1 |
22:30 | 22:30 | 22:30 |
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: 22:1-4
1"You shall not see your countryman's ox or his sheep straying away, and pay no attention to them; you shall certainly bring them back to your countryman. 2If your countryman is not near you, or if you do not know him, then you shall bring it home to your house, and it shall remain with you until your countryman looks for it; then you shall restore it to him. 3Thus you shall do with his donkey, and you shall do the same with his garment, and you shall do likewise with anything lost by your countryman, which he has lost and you have found. You are not allowed to neglect them. 4You shall not see your countryman's donkey or his ox fallen down on the way, and pay no attention to them; you shall certainly help him to raise them up."
22:1 "You shall not see. . .and pay no attention" Purposeful or apathetic neglect ("hide oneself," BDB 761, KB 834, cf. 22:1,3,4; Lev. 20:4; Pro. 28:27; Ezek. 22:26) of a needy covenant brother's property is prohibited (cf. v. 3; Exod. 23:4-5).
▣ "bring them back" This common verb (BDB 996, KB 1427, Hithapel) is used three times in vv. 1-2. Its basic meaning is "return" or "turn back." Israel was meant to function as a caring family unit. Paragraphs like this spell out what Lev. 19:18 means in practical, specific ways. Brothers look out for brothers!
This first usage is intensified by the use of the infinitive absolute and the imperfect verb of the same root, "you shall certainly bring them back!" This same type of intensification is used in v. 4, "you shall certainly help him to raise them up" (i.e., infinitive absolute and imperfect verb of BDB 877, KB 1086).
NASB (UPDATED) TEXT: 22:5
5"A woman shall not wear man's clothing, nor shall a man put on a woman's clothing; for whoever does these things is an abomination to the Lord your God."
22:5 This verse has been proofed-texted to dictate appropriate dress for modern worship (i.e., women cannot wear slacks to church). It must be remembered that both male and female wore robes in the ancient Near East. The only difference being that women's robes in Israel had blue decoration around the shoulders.
The basic thrust of this text is not patriarchal, but the rejection of Canaanite worship practices (i.e., "abomination," cf. Lev. 18:26,27,29,30). There is to be a appropriate distinction between the God-given difference between males and females (i.e., the created order). This is not meant to be a negative, restricting distinction, but an affirmation of the different strengths and cultural functions of the sexes!
It is surely possible that this text is connected to the Mosaic covenant's condemnation of homosexuality (cf. Lev. 18:22; 20:13) practiced in worship settings by the Canaanites.
NASB (UPDATED) TEXT: 22:6-7
6"If you happen to come upon a bird's nest along the way, in any tree or on the ground, with young ones or eggs, and the mother sitting on the young or on the eggs, you shall not take the mother with the young; 7you shall certainly let the mother go, but the young you may take for yourself, in order that it may be well with you and that you may prolong your days."
22:6-7 These verses seen to relate to the preservation of food sources through many generations of Israelites. After Genesis 3 humanity could eat meat, but they must guard against the destruction of the source of the meat for the benefit of future generations of covenant brothers (i.e., "that you may prolong your days," cf. 4:40). Wild animals were God's gift of protein for His people. Many of these specific detailed regulations were meant to cause Israelites to think about their covenant responsibility to love, protect, and provide for the health and growth of the covenant people.
22:7 "you shall certainly let the mother go" The same type of emphasis found in vv. 1 and 4 (i.e., infinitive absolute and imperfect verb of the same root, BDB 1018, KB 1511) is repeated.
NASB (UPDATED) TEXT: 22:8
8"When you build a new house, you shall make a parapet for your roof, so that you will not bring bloodguilt on your house if anyone falls from it."
22:8 "parapet for your roof" A parapet (BDB 785, which in Arabic means "hinder") was a protective barrier around the top of flat-roofed homes to keep people from falling. Again Israel was to think about how to protect covenant brothers, sisters, and family members!
NASB (UPDATED) TEXT: 22:9
9"You shall not sow your vineyard with two kinds of seed, or all the produce of the seed which you have sown and the increase of the vineyard will become defiled."
22:9 "You shall not sow your vineyard with two kinds of seed" This apparently does not specifically refer to the types of grapevines in a field, but it is assumed the principle would dictate only one type per vineyard. This refers to the seasonal crops sowed between the grapevines.
This may reflect (1) a Canaanite practice to appease the gods or (2) the mentality that mixing things causes the loss of purity (cf. Lev. 19:19).
▣ "defiled" Kadosh (BDB 872, KB 1073, Qal imperfect) means set apart for God (cf. 15:19). This could mean (1) it had to be destroyed or (2) given to the priests. Does this principle apply today? I would assert that OT laws must be repeated in the NT to be binding on New Covenant believers (cf. Acts 15; I Corinthians 8-10; Galatians 3). Jesus, Himself negated both the sacrificial system and the food laws (cf. Mark 7:17-23). See the whole structure of the NT book of Hebrews (i.e., the superiority of the NT over the OT). Two books that have helped me think through the issue are:
1. How To Read the Bible For All Its Worth by Gordon Fee and Doug Stuart
2. Gospel and Spirit by Gordon Fee
NASB (UPDATED) TEXT: 22:10
10"You shall not plow with an ox and a donkey together."
22:10 "You shall not plow with an ox and a donkey" Oxen were clean, donkeys were unclean, but this prohibition, so said the rabbis, was done as a humanitarian gesture to animals of different strengths and characteristics. However, in context, it is just one more example of "do not mix things!"
NASB (UPDATED) TEXT: 22:11
11"You shall not wear a material mixed of wool and linen together."
22:11 "You shall not wear a material mixed" This is another exclusion of mixed things (cf. Lev. 19:19). It may have been a metaphor of mixing YHWHistic and Canaanite worship practices. Some even see it (1) connected to magic clothes (i.e., patterns of mixed materials) or (2) the Dead Sea Scrolls (i.e., 4QMMT) mentions that only certain types of clothing could be mixed (i.e., priestly garments were made from wool and linen, which would denote a sacred sense. Maybe that is why unsanctioned mixing was considered "defiled."
NASB (UPDATED) TEXT: 22:12
12"You shall make yourself tassels on the four corners of your garment with which you cover yourself."
22:12 In this context this probably continues the rejection of anything Canaanite. Israel was to have different worship, different God, different dress! In Num. 15:37-42 these tassels have the added meaning of reminding the Israelites to keep and cherish the law. This same type of symbolism is reflected in the tallith (prayer shawl) of Jesus' day. The garment referred to was a rectangular cloth used to cover the upper part of the person, especially during worship, prayer, and reading Scripture. It is unsure if the tassels were also required (or allowed) on women's clothing. This may be another item related to cross-dressing (cf. v. 5).
NASB (UPDATED) TEXT: 22:13-19
13"If any man takes a wife and goes in to her and then turns against her, 14and charges her with shameful deeds and publicly defames her, and says, 'I took this woman, but when I came near her, I did not find her a virgin,' 15then the girl's father and her mother shall take and bring out the evidence of the girl's virginity to the elders of the city at the gate. 16The girl's father shall say to the elders, 'I gave my daughter to this man for a wife, but he turned against her; 17and behold, he has charged her with shameful deeds, saying, "I did not find your daughter a virgin." But this is the evidence of my daughter's virginity.' And they shall spread the garment before the elders of the city. 18So the elders of that city shall take the man and chastise him, 19and they shall fine him a hundred shekels of silver and give it to the girl's father, because he publicly defamed a virgin of Israel. And she shall remain his wife; he cannot divorce her all his days."
22:13 "goes in to her" This is one of three euphemisms for sexual intercourse used in this context:
1. "goes in to her," v. 13 (BDB 97)
2. "when I came near her," v. 14 (BDB 897)
3. "lying with," vv. 22,23,25,28,29 (BDB 1011)
▣ "turns against her" This is the Hebrew word "hates" (BDB 971, KB 1338). It is the same word used in 21:15, which is translated "unloved" and is a Hebrew idiom of comparison, which is the concept of "loved more," "preferred." However, here it takes on the meaning of "rejects" or "is not happy with."
22:14
NASB, NJB"publicly defames her"
NKJV, REB"brings a bad name on her"
NRSV"slandering her"
TEV"makes up false charges against her"
Literally this is "brings upon her an evil name" (verb - BDB 422, KB 425, Hiphil perfect and noun - BDB 1027, and adjective - BDB 948). This is similar to Deut. 24:1-4, where a certificate of divorce is issued for "some indecency," which is assumed to be sexual in nature. The accused woman has little or no recourse for the loss of her (and her family's) reputation. Her future marriage opportunities and the inheritance of her child (if one is conceived early) is at stake. This was a very serious issue to Near Eastern people!
▣ "I did not find her a virgin" The Hebrew society put a premium on virginity (cf. v. 19). Inheritance was a very important issue and promiscuity was aggressively condemned!
The verb "find" (BDB 592, KB 619) is used several times in this context:
1. to find, to discover
a. legally, vv. 14,17,20
b. physically, vv. 23,27,28
2. to catch in an act, vv. 22,23
22:15 "the girl's father and mother shall take and bring out the evidence" This is either (1) the Deuteronomy concept of mutuality of the raising up of women to be included in the Law or (2) two witnesses being required.
▣ "the evidence of the girl's virginity" This can refer to:
1. the parents broke the hymen before they gave their daughter to be married and kept the issue of fluids on a garment
2. the bed covering at the time of the initial consummation of the marriage was given to and kept by the parents
3. evidence that the girl was regularly menstruating before the wedding to prove that she was not pregnant
Number 2 seems to be ruled out because the husband would not have known for sure when this was done.
▣ "elders of the city at the gate" This would refer to the appointed judges who held court at the city gate or at a designated place (i.e., large tree, unique landmark, or main road).
22:18 "shall take the man and chastise him" This may mean to beat the man with forty stripes (cf. 25:2-3), but if so it is the only usage of this term (BDB 415, KB 418) in the OT where it usually refers to instruction (cf. 21:18, NIDOTTE, vol. 2, pp. 479-481).
22:19 "fine him" The man was to be punished and fined because he had defamed (literally, "brought an evil name") a virgin of Israel. The fine was apparently double what he paid (dowry) for the girl as a bride (cf. 22:29). The implication may be that he simply wanted to get his money back from the girl's father.
▣ "a virgin of Israel" This was an honorific (but expected) descriptive title of all brides-to-be in God's theocracy.
22:19, 29 "she shall remain his wife; he cannot divorce her all his day" This was a limit on the man's rights. Women in Israel had no right to divorce. This rule was protecting the woman's children's rights to inheritance (cf. 21:15-17).
NASB (UPDATED) TEXT: 22:20-21
20"But if this charge is true, that the girl was not found a virgin, 21then they shall bring out the girl to the doorway of her father's house, and the men of her city shall stone her to death because she has committed an act of folly in Israel by playing the harlot in her father's house; thus you shall purge the evil from among you.
22:20, 21 Normally, stoning was done outside the gate of the city. See SPECIAL TOPIC: THE DEATH PENALTY IN ISRAEL at 21:21. Because of the Hebrew concept of corporality, the father was responsible for his daughter's actions and, therefore, the punishment occurred at his door!
The penalty for a false witness was usually death. A clear double standard is seen here where, if the husband's accusation is true the girl is stoned, but if it is false (even malicious) he is chastened and fined, but not stoned (cf. 19:19). Women did not have the same legal rights and protection as males in the OT. Compassion is shown, but not rights!
22:21 "an act of folly" This term (BDB 615) is used of inappropriate sexual activity:
1. Gen. 34:7 (non-Israelite forces himself on Jacob's daughter)
2. Deut. 22:21 (loss of virginity)
3. Jdgs. 19:23; 20:6,10 (pagans attack a Levite's concubine)
4. II Sam. 13:12-13 (Amnon, David's first son, rapes his half-sister)
▣ "playing the harlot" This term is the Qal infinitive construct of a term (BDB 275, KB 275), which denoted inappropriate sexual activity involving fornication (sex before marriage), adultery (sex after marriage with someone other then your spouse), and prostitution (sex for hire).
NASB (UPDATED) TEXT: 22:22
22"If a man is found lying with a married woman, then both of them shall die, the man who lay with the woman, and the woman; thus you shall purge the evil from Israel."
22:22 "If a man is found lying with a married woman" Even if there is suspicion there is recourse (cf. Num. 5:11-31).
The phrase "a married woman" is literally "the wife of another man," which is a double use of the term b'l (BDB 127, KB 142, Qal passive participle and nominative masculine singular noun form). This term, normally translated "lord" or "husband," has the same root as Ba'al, the male Canaanite fertility god. The husband was "lord" over his home. His wife and children were, in a legal sense, property. In actuality sexual violations were seen as a sin against God (cf. Gen. 39:9; II Sam. 12:13). It violates the God-given order and stability of society and affects the God-given inheritance of families and clans.
▣ "both of them shall die" The later rabbis interpreted this to mean the child, too, if the woman was pregnant, because of the idea of corporate sin. Notice the equality of the punishment, which is unusual in the OT.
NASB (UPDATED) TEXT: 22:23-24
23"If there is a girl who is a virgin engaged to a man, and another man finds her in the city and lies with her, 24then you shall bring them both out to the gate of that city and you shall stone them to death; the girl, because she did not cry out in the city, and the man, because he has violated his neighbor's wife. Thus you shall purge the evil from among you."
22:23 "engaged" In Israel being engaged (BDB 76, KB 91) was as legally binding as being married (i.e., Joseph and Mary, cf. Matt. 1:18-19).
22:24 "you shall stone them. . .because she did not cry out in the city" Both would be stoned to death (cf. Lev. 20:10); the man because he violated a neighbor's wife, the woman because she did not cry out (BDB 858, KB 1042, Qal perfect) for help.
▣ "Thus you shall purge the evil from among you" See note at 13:5.
NASB (UPDATED) TEXT: 22:25-27
25"But if in the field the man finds the girl who is engaged, and the man forces her and lies with her, then only the man who lies with her shall die. 26But you shall do nothing to the girl; there is no sin in the girl worthy of death, for just as a man rises against his neighbor and murders him, so is this case. 27When he found her in the field, the engaged girl cried out, but there was no one to save her."
22:25-27 The legislation of Israel was meant to be fair, not just legalistic. There were innocent parties to sinful acts!
NASB (UPDATED) TEXT: 22:28-29
28"If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her and they are discovered, 29then the man who lay with her shall give to the girl's father fifty shekels of silver, and she shall become his wife because he has violated her; he cannot divorce her all his days."
22:28 "If a man finds a girl who is a virgin, who is not engaged, and seizes her and lies with her" Considering the early age at which Jewish girls were usually engaged, it seems to me this might be referring to (1) child abuse or (2) the abuse of poor families. The Mosaic covenant protects the under privileged and socially powerless!
22:29 "the man... shall give to the girl's father fifty shekels. . .cannot divorce her" If a father was too poor to have his daughter engaged or the girl was mentally incapacitated and a man defiled her, then he must pay for her and marry her for life (cf. Exod. 22:16).
NASB (UPDATED) TEXT: 22:30
30"A man shall not take his father's wife so that he will not uncover his father's skirt."
22:30 "A man shall not take his father's wife" This probably means a man cannot marry his stepmother (possibly one of several wives), even if the father has died or the woman has been divorced.
▣ "his father's skirt" This is an idiomatic way of referring to the father's marital activities (cf. Ruth 3:9; Ezek. 16:8). To be intimate with a woman who had previously been intimate with one's father was, in a sense, a violation of the father (cf. 27:20; Lev. 18:8; 20:11).
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 much of this chapter would you say applies to our culture? How do you determine your decision?
2. What is the background of these laws?
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