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Teks -- Deuteronomy 21:1-23 (NET)

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Konteks
Laws Concerning Unsolved Murder
21:1 If a homicide victim should be found lying in a field in the land the Lord your God is giving you, and no one knows who killed him, 21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. 21:3 Then the elders of the city nearest to the corpse must take from the herd a heifer that has not been worked– that has never pulled with the yoke21:4 and bring the heifer down to a wadi with flowing water, to a valley that is neither plowed nor sown. There at the wadi they are to break the heifer’s neck. 21:5 Then the Levitical priests will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, and to decide every judicial verdict) verdict) 21:6 and all the elders of that city nearest the corpse must wash their hands over the heifer whose neck was broken in the valley. 21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we witnessed the crime. 21:8 Do not blame your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” Then atonement will be made for the bloodshed. 21:9 In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before the Lord.
Laws Concerning Wives
21:10 When you go out to do battle with your enemies and the Lord your God allows you to prevail and you take prisoners, 21:11 if you should see among them an attractive woman whom you wish to take as a wife, 21:12 you may bring her back to your house. She must shave her head, trim her nails, 21:13 discard the clothing she was wearing when captured, and stay in your house, lamenting for her father and mother for a full month. After that you may have sexual relations with her and become her husband and she your wife. 21:14 If you are not pleased with her, then you must let her go where she pleases. You cannot in any case sell her; you must not take advantage of her, since you have already humiliated her.
Laws Concerning Children
21:15 Suppose a man has two wives, one whom he loves more than the other, and they both bear him sons, with the firstborn being the child of the less loved wife. 21:16 In the day he divides his inheritance he must not appoint as firstborn the son of the favorite wife in place of the other wife’s son who is actually the firstborn. 21:17 Rather, he must acknowledge the son of the less loved wife as firstborn and give him the double portion of all he has, for that son is the beginning of his father’s procreative power– to him should go the right of the firstborn. 21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, 21:19 his father and mother must seize him and bring him to the elders at the gate of his city. 21:20 They must declare to the elders of his city, “Our son is stubborn and rebellious and pays no attention to what we say– he is a glutton and drunkard.” 21:21 Then all the men of his city must stone him to death. In this way you will purge out wickedness from among you, and all Israel will hear about it and be afraid.
Disposition of a Criminal’s Remains
21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse on a tree, 21:23 his body must not remain all night on the tree; instead you must make certain you bury him that same day, for the one who is left exposed on a tree is cursed by God. You must not defile your land which the Lord your God is giving you as an inheritance.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Levi members of the tribe of Levi


Topik/Tema Kamus: CRUCIFIXION | PRIMOGENITURE | PATRIMONY | Moses | LAW OF MOSES | Heifer | Church | Birthright | Government | CONCUBINE | RELATIONSHIPS, FAMILY | SALVATION | Homicide | SACRIFICE, IN THE OLD TESTAMENT, 3 | HEIFER, RED | Murder | SACRIFICE, IN THE OLD TESTAMENT, 2 | PRAYER | Ablution | Inquest | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 21:1 - The field Or, in the city, or any place: only the field is named, as the place where such murders are most commonly committed.

Or, in the city, or any place: only the field is named, as the place where such murders are most commonly committed.

Wesley: Deu 21:2 - Thy elders and judges Those of thy elders who are judges: the judges or rulers of all the neighbouring cities.

Those of thy elders who are judges: the judges or rulers of all the neighbouring cities.

Wesley: Deu 21:2 - Measure Unless it be evident which city is nearest; for then measuring was superfluous.

Unless it be evident which city is nearest; for then measuring was superfluous.

Wesley: Deu 21:3 - Which hath not drawn in the yoke A fit representative of the murderer, in whose stead it was killed, who would not bear the yoke of God's laws. A type also of Christ, who was under th...

A fit representative of the murderer, in whose stead it was killed, who would not bear the yoke of God's laws. A type also of Christ, who was under the yoke, but what he had voluntarily taken upon himself.

Wesley: Deu 21:4 - A rough valley That such a desert and horrid place might beget an horror of murder and of the murderer.

That such a desert and horrid place might beget an horror of murder and of the murderer.

Wesley: Deu 21:4 - Strike off the neck To shew what they would and should have done to the murderer if they had found him.

To shew what they would and should have done to the murderer if they had found him.

Wesley: Deu 21:5 - Every controversy Of this kind: every controversy which shall rise about any stroke, whether such a mortal stroke as is here spoken of, or any other stroke or wound giv...

Of this kind: every controversy which shall rise about any stroke, whether such a mortal stroke as is here spoken of, or any other stroke or wound given by one man to another.

Wesley: Deu 21:7 - They shall answer To the priests who shall examine them.

To the priests who shall examine them.

Wesley: Deu 21:7 - This blood This about which the present enquiry is made: or this which is here present: for it is thought the corps of the slain man was brought into the same pl...

This about which the present enquiry is made: or this which is here present: for it is thought the corps of the slain man was brought into the same place where the heifer was slain. Nor have we seen or understood how or by whom this was done.

Wesley: Deu 21:8 - Forgiven Though there was no mortal guilt in this people, yet there was a ceremonial uncleanness in the land, which was to be expiated and forgiven.

Though there was no mortal guilt in this people, yet there was a ceremonial uncleanness in the land, which was to be expiated and forgiven.

Wesley: Deu 21:10 - Enemies Of other nations, but not of the Canaanites.

Of other nations, but not of the Canaanites.

Wesley: Deu 21:11 - Hast a desire unto her Or, hast taken delight in her: which may be a modest expression for lying with her, and seems probable, because it is said, Deu 21:14, that he had hum...

Or, hast taken delight in her: which may be a modest expression for lying with her, and seems probable, because it is said, Deu 21:14, that he had humbled her. And here seem to be two cases supposed, and direction given what to do in both of them, that he did desire to marry her, of which he speaks, Deu 21:11-13. that he did not desire this, of which he speaks, Deu 21:14.

Wesley: Deu 21:12 - She shall shave her head In token of her renouncing her heathenish idolatry and superstition, and of her becoming a new woman, and embracing the true religion.

In token of her renouncing her heathenish idolatry and superstition, and of her becoming a new woman, and embracing the true religion.

Wesley: Deu 21:13 - Raiment of captivity Those sordid raiments which were put upon her when she was taken captive.

Those sordid raiments which were put upon her when she was taken captive.

Wesley: Deu 21:13 - Bewail her father and mother Either their death, or which was in effect the same, her final separation from them.

Either their death, or which was in effect the same, her final separation from them.

Wesley: Deu 21:14 - If thou have no delight in her If thou dost not chuse to marry her.

If thou dost not chuse to marry her.

Wesley: Deu 21:14 - Thou shalt not make merchandise of her Make gain of her, either by using her to thy own servile works, or by prostituting her to the lusts or to the service of others.

Make gain of her, either by using her to thy own servile works, or by prostituting her to the lusts or to the service of others.

Wesley: Deu 21:15 - Two wives This practice, though tolerated, is not hereby made lawful; but only provision is made for the children in this case.

This practice, though tolerated, is not hereby made lawful; but only provision is made for the children in this case.

Wesley: Deu 21:15 - Hated Comparatively, that is, less loved.

Comparatively, that is, less loved.

Wesley: Deu 21:19 - His father and mother The consent of both is required to prevent the abuse of this law to cruelty. And it cannot reasonably be supposed that both would agree without the so...

The consent of both is required to prevent the abuse of this law to cruelty. And it cannot reasonably be supposed that both would agree without the son's abominable and incorrigible wickedness, in which case it seems a righteous law, because the crime of rebellion against his own parents did so fully signify what a pernicious member he would be in the commonwealth of Israel, who had dissolved all his natural obligations.

Wesley: Deu 21:19 - Unto the elders Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the caus...

Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.

Wesley: Deu 21:20 - A glutton and a drunkard Under which two offences others of a like or worse nature are comprehended.

Under which two offences others of a like or worse nature are comprehended.

Wesley: Deu 21:22 - On a tree Which was done after the malefactor was put to death some other way, this publick shame being added to his former punishment.

Which was done after the malefactor was put to death some other way, this publick shame being added to his former punishment.

Wesley: Deu 21:23 - He is accursed of God He is in a singular manner cursed and punished by God's appointment with a most shameful kind of punishment, as this was held among the Jews and all n...

He is in a singular manner cursed and punished by God's appointment with a most shameful kind of punishment, as this was held among the Jews and all nations; and therefore this punishment may suffice for him, and there shall not be added to it that of lying unburied. And this curse is here appropriated to those that are hanged, to so signify that Christ should undergo this execrable punishment, and be made a curse for us, Gal 3:13, which though it was to come in respect to men, yet was present unto God.

Wesley: Deu 21:23 - Defiled Either by inhumanity towards the dead: or by suffering the monument of the man's wickedness, and of God's curse, to remain publick a longer time than ...

Either by inhumanity towards the dead: or by suffering the monument of the man's wickedness, and of God's curse, to remain publick a longer time than God would have it, whereas it should he put out of sight, and buried in oblivion.

JFB: Deu 21:1-6 - If one be found slain . . . lying in the field, and it be not known who hath slain him The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associa...

The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence--the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.

JFB: Deu 21:10-14 - When thou goest to war . . . and seest among the captives a beautiful woman . . . that thou wouldest have her to thy wife According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of ...

According to the war customs of all ancient nations, a female captive became the slave of the victor, who had the sole and unchallengeable control of right to her person. Moses improved this existing usage by special regulations on the subject. He enacted that, in the event that her master was captivated by her beauty and contemplated a marriage with her, a month should be allowed to elapse, during which her perturbed feelings might be calmed, her mind reconciled to her altered condition, and she might bewail the loss of her parents, now to her the same as dead. A month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief--the shaving of the head, the allowing the nails to grow uncut, the putting off her gorgeous dress in which ladies, on the eve of being captured, arrayed themselves to be the more attractive to their captors. The delay was full of humanity and kindness to the female slave, as well as a prudential measure to try the strength of her master's affections. If his love should afterwards cool and he become indifferent to her person, he was not to lord it over her, neither to sell her in the slave market, nor retain her in a subordinate condition in his house; but she was to be free to go where her inclinations led her.

JFB: Deu 21:15-17 - If a man have two wives, one beloved, and another hated In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" h...

In the original and all other translations, the words are rendered "have had," referring to events that have already taken place; and that the "had" has, by some mistake, been omitted in our version, seems highly probable from the other verbs being in the past tense--"hers that was hated," not "hers that is hated"; evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, does not here legislate upon the case of a man who has two wives at the same time, but on that of a man who has married twice in succession, the second wife after the decease of the first; and there was an obvious necessity for legislation in these circumstances; for the first wife, who was hated, was dead, and the second wife, the favorite, was alive; and with the feelings of a stepmother, she would urge her husband to make her own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized.

JFB: Deu 21:18-21 - If a man have a stubborn and rebellious son A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppo...

A severe law was enacted in this case. But the consent of both parents was required as a prevention of any abuse of it; for it was reasonable to suppose that they would not both agree to a criminal information against their son except from absolute necessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as such a person would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed [Lev 24:23]; for parents are considered God's representatives and invested with a portion of his authority over their children.

JFB: Deu 21:22-23 - if a man have committed a sin . . . and thou hang him on a tree Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be b...

Hanging was not a Hebrew form of execution (gibbeting is meant), but the body was not to be left to rot or be a prey to ravenous birds; it was to be buried "that day," either because the stench in a hot climate would corrupt the air, or the spectacle of an exposed corpse bring ceremonial defilement on the land.

Clarke: Deu 21:4 - Shall bring down the heifer unto a rough valley Shall bring down the heifer unto a rough valley - נחל איתן nachal eythan might be translated a rapid stream, probably passing through a pi...

Shall bring down the heifer unto a rough valley - נחל איתן nachal eythan might be translated a rapid stream, probably passing through a piece of uncultivated ground where the elders of the city were to strike off the head of the heifer, and to wash their hands over her in token of their innocence. The spot of ground on which this sacrifice was made must be uncultivated, because it was considered to be a sacrifice to make atonement for the murder, and consequently would pollute the land. This regulation was calculated to keep murder in abhorrence, and to make the magistrates alert in their office, that delinquents might be discovered and punished, and thus public expense saved.

Clarke: Deu 21:6 - Shall wash their hands over the heifer Shall wash their hands over the heifer - Washing the hands, in reference to such a subject as this, was a rite anciently used to signify that the pe...

Shall wash their hands over the heifer - Washing the hands, in reference to such a subject as this, was a rite anciently used to signify that the persons thus washing were innocent of the crime in question. It was probably from the Jews that Pilate learned this symbolical method of expressing his innocence.

Clarke: Deu 21:11 - And seest - a beautiful woman And seest - a beautiful woman - No forcible possession was allowed even in this case, when the woman was taken in war, and was, by the general conse...

And seest - a beautiful woman - No forcible possession was allowed even in this case, when the woman was taken in war, and was, by the general consent of ancient nations, adjudged as a part of the spoils. The person to whose lot or share such a woman as is here described fell, might, if he chose, have her for a wife on certain conditions; but he was not permitted to use her under any inferior character.

Clarke: Deu 21:12 - She shall shave her head She shall shave her head - This was in token of her renouncing her religion, and becoming a proselyte to that of the Jews. This is still a custom in...

She shall shave her head - This was in token of her renouncing her religion, and becoming a proselyte to that of the Jews. This is still a custom in the East; when a Christian turns Mohammedan his head is shaven, and he is carried through the city crying, la alahila allah we Mohammed resooli Allah ; "There is no God but God, and Mohammed is the prophet of God.

Clarke: Deu 21:12 - Pare her nails Pare her nails - ועשתה את צפרניה veasethah eth tsipporneyha , "she shall make her nails."Now whether this signifies paring or letting ...

Pare her nails - ועשתה את צפרניה veasethah eth tsipporneyha , "she shall make her nails."Now whether this signifies paring or letting them grow, is greatly doubted among learned men. Possibly it means neither, but colouring the nails, staining them red with the hennah, which is much practiced in India to the present day, and which was undoubtedly practiced among the ancient Egyptians, as is evident from the nails of mummies which are found thus stained. The hennah, according to Hasselquist, grows in India, and in Upper and Lower Egypt; it flowers from May to August. The manner of using it is this: the leaves are powdered, and made into a paste with water: they bind this paste on the nails of their fingers and toes, and let it stand on all night; in the morning they are found to be of a beautiful reddish yellow, and this lasts three weeks or a month, after which they renew the application. They often stain the palms of their hands and the soles of their feet in the same way, as appears from many paintings of eastern ladies done in India and Persia, which now lie before me. This staining the soles of the feet with the hennah is probably meant in 2Sa 19:24 : Mephibosheth had not dressed (literally made) his feet - they had not been thus coloured.

Clarke: Deu 21:15 - One beloved, and another hated One beloved, and another hated - That is, one loved less than the other. This is the true notion of the word hate in Scripture. So Jacob Hated Leah,...

One beloved, and another hated - That is, one loved less than the other. This is the true notion of the word hate in Scripture. So Jacob Hated Leah, that is, he loved her less than he did Rachel; and Jacob have I loved, but Esau have I Hated, that is, I have shown a more particular affection to the posterity of Jacob than I have to the posterity of Esau. See the note on Gen 29:31. From this verse we see that polygamy did exist under the Mosaic laws, and that it was put under certain regulations; but it was not enjoined, Moses merely suffered it, because of the hardness of their hearts, as our Lord justly remarks Mat 19:8.

Clarke: Deu 21:18-21 - The stubborn, rebellious, gluttonous, and drunken son is to be stoned to death The stubborn, rebellious, gluttonous, and drunken son is to be stoned to death - This law, severe as it may seem, must have acted as a powerful prev...

The stubborn, rebellious, gluttonous, and drunken son is to be stoned to death - This law, severe as it may seem, must have acted as a powerful preventive of crime. If such a law were in force now, and duly executed, how many deaths of disobedient and profligate children would there be in all corners of the land!

Clarke: Deu 21:23 - His body shall not remain all night upon the tree His body shall not remain all night upon the tree - Its exposure for the space of one day was judged sufficient. The law which required this answere...

His body shall not remain all night upon the tree - Its exposure for the space of one day was judged sufficient. The law which required this answered all the ends of public justice, exposed the shame and infamy of the conduct, but did not put to torture the feelings of humanity by requiring a perpetual exhibition of a human being, a slow prey to the most loathsome process of putrefaction. Did ever the spiking of the heads of state criminals prevent high treason? or the gibbeting of a thief or a murderer, prevent either murder or robbery? These questions may be safely answered in the negative; and the remains of the ancient barbarism which requires these disgusting and abominable exhibitions, and which are deplored by every feeling heart, should be banished with all possible speed. In the case given in the text, God considers the land as defiled while the body of the executed criminal lay exposed, hence it was enjoined, Thou shalt in any wise bury him that day

Clarke: Deu 21:23 - For he that is hanged is accursed of God For he that is hanged is accursed of God - That is, he has forfeited his life to the law; for it is written, Cursed is every one who continueth not ...

For he that is hanged is accursed of God - That is, he has forfeited his life to the law; for it is written, Cursed is every one who continueth not in all things that are written in the book of the law to do them; and on his body, in the execution of the sentence of the law, the curse was considered as alighting; hence the necessity of removing the accursed thing out of sight. How excellent are all these laws! How wondrously well calculated to repress crimes by showing the enormity of sin! It is worthy of remark that in the infliction of punishment prescribed by the Mosaic law, we ever find that Mercy walks hand in hand with Judgment.

Calvin: Deu 21:1 - NO PHRASE 1.=== If === one be found slain in the land. This Supplement: is of a mixed character, relating partly to the civil, and partly to the criminal law. ...

1.=== If === one be found slain in the land. This Supplement: is of a mixed character, relating partly to the civil, and partly to the criminal law. We are informed by it how precious to God is the life of man; for, if a murder had been committed by some unknown person, He requires an expiation to be made, whereby the neighboring cities should purge themselves from the pollution of the crime. Whence it appears that the earth is so polluted by human blood, that those who encourage murder by impunity, implicate themselves in the guilt. The question here is as to a secret crime, the guilt of which attaches to the neighboring cities, until, by the institution of a diligent inquiry, they can testify that the author is not discovered; how much less excusable, then, will they be, if they allow a murderer to escape with impunity? The rite prescribed is, that the elders of the nearest city should take a heifer which had not drawn in a yoke, and bring it into a stony and barren valley, cut off its neck with the assistance of the priests, wash their hands, and bear witness that their hands as well as their eyes are pure, as not being cognizant of the criminal. God chose a heifer that had not born a yoke, in order that the satisfaction made by innocent blood might be represented in a more lively manner; whilst it was to be killed in a desert place, that the pollution might be removed from the cultivated lands. For, if the blood of the heifer had been shed in the middle of the market-place of the city, or in any inhabited spot, the familiarity with the sight of blood would have hardened their minds in inhumanity. For the purpose, therefore, of awakening horror, it was drawn out into a solitary and uncultivated spot, that they might be thus accustomed to detest cruelty. But although, properly speaking, this was not a sacrifice which could be offered nowhere except in the sanctuary, still it nearly approached to the nature of a sacrifice, because the Levites were in attendance, and a solemn deprecation was made; nevertheless, they were not only employed as ministers of the altar, but also as judges, for their office is expressed in the words, that they were “chosen to minister to God, to bless the people, and to pronounce sentence as to every stroke.”

Calvin: Deu 21:6 - NO PHRASE 6.=== And === all the elders of that city. The washing of their hands had the effect of stirring them up the more, so that they should not inconsider...

6.=== And === all the elders of that city. The washing of their hands had the effect of stirring them up the more, so that they should not inconsiderately protest in that solemn rite that they were pure and guiltless; for it was just as if they had presented the corpse of the dead mall before God, and had stood themselves opposite to it to purge away the crime. At the same time, also, they ask for pardon, because it might have been through their carelessness that the man was smitten; and again, since, by the sacrilege of Achan alone the whole people were contaminated, it was to be feared lest the vengeance of God should extend more widely on account of the offense committed. And thus they were again taught how greatly God abominates murders, when the people pray that they may be pardoned for the crime of another, as if, by the very looking upon it, they had contracted guilt. God at length declares that He will not impute it to them, when they have duly performed this rite of expiation; not because the heifer was the price of satisfaction to propitiate God, but because in this way they humbly reconciled themselves to Him, and shut the door against murders for the time to come. On this account it is said — “Thou shalt put away the blood from among you;” for if the murder be passed over without observation, there remains a blot upon the people, and the earth itself, in a manner, stinks before God.

Calvin: Deu 21:10 - When thou goest forth to war 10.When thou goest forth to war The same thing is now commanded respecting wives as above respecting meats. As regarded the Canaanites, who were dest...

10.When thou goest forth to war The same thing is now commanded respecting wives as above respecting meats. As regarded the Canaanites, who were destined and devoted to destruction, we have seen that the Israelites were prohibited from taking their women to wife, lest this connection should be an enticement to sin; but Moses now goes further, viz., that the Israelites, having obtained a victory over other nations, should not marry any of the captive women, unless purified by a solemn rite. This, then, is the sum, that the Israelites should not defile themselves by profane marriages, but in this point also should keep themselves pure and uncorrupt, because they were separated from other people, to be the peculiar people of God. It was better, indeed, that they should altogether abstain from such marriages; yet it was difficult so to restrain their lust as that they should not decline from chastity in the least, degree; and hence we learn how much license conquerors allow themselves in war, so that there is no room for perfect purity in them. Wherefore God so tempers His indulgence as that the Israelites, remembering the adoption wherewith He had honored them, should not disgrace themselves, but in the very fervor of their lust should retain some religious affection. But the question here is not of unlawful ravishment, but Moses only speaks of women who have been made captives by the right of war, for we know that conquerors have abused them with impunity, because they had them under their power and dominion. But since many are led astray by the blandishments of their wives, God applies a remedy, viz., that the abjuration of their former life should precede their marriage; and that none should be allowed to marry a foreign wife until she shall have first renounced her own nation. To this refers the ceremony, that the woman should shave her head, and cut her nails, and change her garments, and lament her father and her family for an entire month, viz., that she may renounce her former life, and pass over to another people. Some of the rabbins twist the words to a different meaning, as if God would extinguish love in the minds of the husbands by disfiguring the women; for the shaving of the head greatly detracts from female beauty and elegance; and “to make the nails,” for so the words literally mean, they understand as to let them grow; and the prolongation of the nails has a disgusting appearance. But their gloss is refuted by the context, in which she is commanded to put off the raiment of her captivity.: But I have no doubt but that their month of mourning, their shaven head, and the other signs, are intended by God for their renewal, so that they may accustom themselves to different habits. And with the same object they are commanded to bewail their parents as if dead, that they may bid farewell to their own people. To this the Prophet seems to allude in Psa 45:10, when he says, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house;” for he intimates that otherwise the marriage of a foreign woman with Solomon would not be pure and legitimate, unless she should relinquish her superstitions, and devote herself to God’s service. Nor was it needless that God should require the Israelites diligently to beware lest they should take wives as yet aliens from the study of true religion, since experience most abundantly shows how fatal a snare it is. But although we are not now bound to this observance, yet the rule still holds good that men should not rashly ally themselves with women still devoted to wicked superstitions. 51

Calvin: Deu 21:15 - If a man have two wives 15.If a man have two wives. Inasmuch as it is here provided that a father should not unjustly transfer what belongs to one son to another, it is a pa...

15.If a man have two wives. Inasmuch as it is here provided that a father should not unjustly transfer what belongs to one son to another, it is a part and supplement of the Eighth Commandment, the substance of which is, that every one’s rights should be preserved to him. For, if the father substituted another son in the place of his first-born, it was unquestionably a kind of theft. But, since it rarely happens that a father unnaturally degrades his first-born from his precedence, if all are born of the same mother, God reminds us that He did not enact this law without cause; for, where polygamy was allowed, the mind of the husband was generally most inclined to the second wife; because, if he had loved the first with true affection, he would have been contented with her as the companion of his life and bed, and would not have thought of a second. When, therefore, the husband grew tired of his first wife, and desired a second, he might be coaxed by her blandishments to leave away from the children of his first marriage what naturally belonged to them. Hence, therefore, the necessity of the remedy whereby the father’s power of altering the right of primogeniture is barred; for, although they might allege that they only gave what was their own, yet it was an act of ungodly arrogance to reject him whom God had deigned to honor. For he who arrogates such power to himself, or who assigns the birth-right to whom he will, almost arrogates to himself the ability to create. This right, as is stated in verse 17, was a double portion of the paternal inheritance. The reason which is added, is equivalent to saying, that the first-born is the principal honor and ornament of the father. Still, if there was a just cause for disinheriting the first-born, another successor might be substituted in his stead, as Jacob shewed in his case when he disinherited Reuben. (Gen 49:4.) When it is said, “ before the son of the hated,” some expound it to mean “during his lifetime;” others retain the Hebrew phrase, “before his face.” Their opinion, however, is probable, who take this particle comparatively, for “instead of her son.” The wife is called hated, not that her husband is positively her enemy, but because he loves her least; for contempt is considered as hatred, and he is called an enemy who does not render conjugal benevolence.

Calvin: Deu 21:18 - NO PHRASE 18.=== If === a man have a stubborn. What God had previously adverted to in two clauses, tie now embraces in a general law, for it cannot be doubted ...

18.=== If === a man have a stubborn. What God had previously adverted to in two clauses, tie now embraces in a general law, for it cannot be doubted but that by rebellious children all are designated who are abusive or insulting to their father and mother. For if it be a capital crime to be disobedient to parents, much more is it to strike, or beat them, and to assail them with reproachful words. In sum, Moses declares that those are deserving of death who are of such a stubborn and intractable disposition as to reject the authority of their father and mother, and to hold them in contempt. Whence also we infer what it is to honor our father and mother, for the punishment is only denounced for the transgression of the Commandment. When, therefore, the law delivers over to death all who contumaciously rebel against the discipline of their parents, it follows that they have refused them their due honor. An admirable means, however, of moderating the severity of the law is introduced, when God requires the case to be decided on the evidence of the father and mother; and commands that it should be publicly heard, so that none may be condemned at the will of private individuals. By the Roman law the power of life and death over his children 11 was given to the father, because it was not probable that fathers would be carried away by such senseless inhumanity as to deal cruelly with their own bowels; but, since sometimes fathers are found who are not unlike wild beasts, and examples show us that many, blinded by hate or avarice, have not spared their own children, this concession of the Roman law is justly to be repudiated. I allow, indeed, that those who desired to inflict punishment on their children called their friends into council; but, whereas, the walls of a private dwelling conceal many disgraceful things, God imposed a much better restraint on parents when He did not suffer them to go further than to lay the information and to give their testimony. For, although he would have credit given to their testimony, still, when the children were brought to the tribunal of the judges, a legal trim undoubtedly ensued; and this form of proceeding is prescribed, viz., that the father and mother should bring their son and make their complaint before the judges of his incorrigible stubbornness. It is true that the sentence is immediately subjoined; yet we must infer, nevertheless, that the judges pronounced it before the criminal was stoned, else it would have been ridiculous that they should sit there like cyphers. The very mention of a trial, therefore, implies that the son was heard in his defense, so as to clear himself of the crime, if he was not guilty of it: for, suppose the moroseness of the father and mother were notorious; or that the father accused the son by the instigation of a stepmother; or that any unworthy spite were discovered; or that the father and mother had conspired to destroy their son in a fit of passion: the defense of the cause is, therefore, implied in the adverb then, 12 for it would have been more than absurd that the son should be condemned without being heard. Especially, when he was to be stoned by the whole people, it was necessary that he should be first convicted; and on this ground he was brought forth publicly, that he might be allowed to plead his cause. But although those were condemned who were addicted to other vices also, yet Moses expressly mentions gluttons and drunkards, to show that, although no capital crime were alleged, still, dissolute profligacy was sufficient, if the son could not be corrected by his parents; for it is plain that those are in a desperate state who have so east away submissiveness and shame as to receive no profit from the admonitions of their parents. From the end of the verse we gather what was the twofold object of the punishment — that the earth should be purged of the sins whereby it was in a manner, polluted, and that the death of him who had transgressed might be an example to all.

Calvin: Deu 21:22 - NO PHRASE The object of this precept was to banish inhumanity and barbarism from the chosen people, and also to impress upon them horror even of a just executi...

The object of this precept was to banish inhumanity and barbarism from the chosen people, and also to impress upon them horror even of a just execution. And surely the body of a man suspended on a cross is a sad and hideous spectacle; for the rights of sepulture are ordained for man, both as a pledge and symbol of the resurrection, and also to spare the eyes of the living, lest they should be defiled by the sight of so horrible a thing. Moses does not here speak generally, but only of those malefactors who are unworthy of the honor of burial; yet the public good is regarded in the burial even of such as these, lest men should grow accustomed to cruelty, and thus become more ready to commit murder. Moreover, that they may take more careful heed in this matter, he declares that the land would be defiled, if the corpse should be left hanging on the cross, since such inhumanity pollutes and disgraces the land. And this was more intolerable in Judea, which God had given as an inheritance to his elect people, that he might be there worshipped reverentially, and purely, every profanation being excluded. The man so hanged is called 42 “the curse of God,” because this kind of punishment is detestable in itself. God, indeed, does not forbid criminals to be crucified, or hanged on a gallows, but rather gives His sanction to this mode of punishment; He only, by His own example, exhorts the Israelites to abhor all atrocity. Although, therefore, He does not disapprove of the punishment, He still says that lie abominates those that are hanged on a tree, that the scandal may be immediately removed; nor does He call them accursed, as if their salvation was to be despaired of, but because the hanging was a mark of His curse. This passage Paul applies to Christ, to teach us that He was made κατάρα ( a curse) for us, that He might deliver us from the curse of the Law. ( Gal 3:13.) For, since all are guilty of transgression, and thus the whole race of mankind is implicated in the curse, there was no other mode of deliverance, except that Christ should substitute Himself in our place. Nor was God unmindful of His sentence, when He suffered His only-begot, tea Son to be crucified. Hence it follows that He submitted Himself to our condition, in order; that we might receive God’s blessing; since He was

made sin for us, that we might be made the righteousness
of God in Him.” (2Co 5:21.)

Defender: Deu 21:21 - that he die Records indicate no rebellious son was ever put to death under this law. Every father elected to spare his own son, no matter how sinful the son might...

Records indicate no rebellious son was ever put to death under this law. Every father elected to spare his own son, no matter how sinful the son might have been. Only Christ, the perfectly obedient Son (Joh 8:29; Joh 17:4) was not spared (Rom 8:32)."

Defender: Deu 21:23 - accursed of God The reason why a person executed by hanging on a tree is specially cursed is not explained. It probably is because of its prophetic implications, anti...

The reason why a person executed by hanging on a tree is specially cursed is not explained. It probably is because of its prophetic implications, anticipating the future death of Christ when He would bear "our sins in His own body on the tree" (1Pe 2:24). Ever since Adam's sin brought God's curse of death on the earth (Gen 3:17-19), the whole creation had been awaiting the time when Christ would be "made a curse for us: for it is written, Cursed is every one that hangeth on a tree" (Gal 3:13). The primeval curse was occasioned because Adam ate the delectable fruit of the tree of temptation; therefore, the second Adam must Himself become the bitter fruit on the tree of salvation. As Christ must be buried before sundown to avoid profaning the sabbath (Joh 19:31), so every criminal executed by hanging or by crucifixion (which practice had not yet been introduced in Moses' day) must likewise be buried before sundown in order not to delay a receipt of the accursed victim by the cursed ground. That Christ was actually "hanged on a tree" is confirmed three times in the New Testament (Act 5:30; Act 10:39; Act 13:29)."

TSK: Deu 21:1 - -- Psa 5:6, Psa 9:12; Pro 28:17; Isa 26:21; Act 28:4

TSK: Deu 21:2 - -- Deu 16:18, Deu 16:19; Rom 13:3, Rom 13:4

TSK: Deu 21:3 - an an : Num 19:2; Jer 31:18; Mat 11:28-30; Phi 2:8

TSK: Deu 21:4 - a rough valley // shall strike a rough valley : As the word nachal signifies both a torrent, and the valley or glen through which it flows, nachal aithan may be rendered a ra...

a rough valley : As the word nachal signifies both a torrent, and the valley or glen through which it flows, nachal aithan may be rendered a rapid torrent. Many torrents in Judea are dry during a great part of the year; when not only their banks but their beds may be ploughed, and yield a crop. Hence there is no impropriety in specifying that such a place should be one that ""is neither cared nor sown;""while the circumstance that the elders were to wash their hands over the heifer, whose head had been struck off into the stream, confirms this interpretation. The spot of ground where this sacrifice was made must be uncultivated, because it was considered as a sacrifice for the atonement of murder, and, consequently, would pollute the land.

shall strike : 1Pe 2:21-24, 1Pe 3:18

TSK: Deu 21:5 - for them // by their word // word for them : Deu 10:8, Deu 18:5; Num 6:22-27; 1Ch 23:13 by their word : Deu 17:8-12; Mal 2:7 word : Heb. mouth

for them : Deu 10:8, Deu 18:5; Num 6:22-27; 1Ch 23:13

by their word : Deu 17:8-12; Mal 2:7

word : Heb. mouth

TSK: Deu 21:6 - wash their hands wash their hands : Washing the hands was anciently a symbolical action, denoting that the person was innocent of the crime in question. Job 9:30; Psa ...

wash their hands : Washing the hands was anciently a symbolical action, denoting that the person was innocent of the crime in question. Job 9:30; Psa 19:12, Psa 26:6, Psa 51:2, Psa 51:7, Psa 51:14, Psa 73:13; Jer 2:22; Mat 27:24, Mat 27:25; Heb 9:10

TSK: Deu 21:7 - -- Num 5:19-28; 2Sa 16:8; Job 21:21-23, Job 21:31-34; Psa 7:3, Psa 7:4

TSK: Deu 21:8 - lay not // unto thy people lay not : Num 35:33; 2Sa 3:28; 2Ki 24:4; Psa 19:12; Jer 26:15; Eze 23:3, Eze 23:24, Eze 23:25; Jon 1:14; Mat 23:35; 1Th 2:15, 1Th 2:16 unto thy people...

lay not : Num 35:33; 2Sa 3:28; 2Ki 24:4; Psa 19:12; Jer 26:15; Eze 23:3, Eze 23:24, Eze 23:25; Jon 1:14; Mat 23:35; 1Th 2:15, 1Th 2:16

unto thy people : Heb. in the midst

TSK: Deu 21:9 - shalt thou // when thou shalt shalt thou : Deu 19:12, Deu 19:13 when thou shalt : Deu 13:18; 2Ki 10:30, 2Ki 10:31

shalt thou : Deu 19:12, Deu 19:13

when thou shalt : Deu 13:18; 2Ki 10:30, 2Ki 10:31

TSK: Deu 21:10 - thou goest thou goest : Deu 20:10-16

thou goest : Deu 20:10-16

TSK: Deu 21:11 - desire // that desire : Gen 6:2, Gen 12:14, Gen 12:15, Gen 29:18-20, Gen 34:3, Gen 34:8; Jdg 14:2, Jdg 14:3; Pro 6:25, Pro 31:10, Pro 31:30 that : Num 31:18

TSK: Deu 21:12 - pare her nails la eelah eela allah wemochammed resoolu 7)llahee , ""There is no God but the God, and Mohammed is the prophet of God.""1Co 11:6; Eph 4:22 pare ...

la eelah eela allah wemochammed resoolu 7)llahee , ""There is no God but the God, and Mohammed is the prophet of God.""1Co 11:6; Eph 4:22

pare her nails : or, suffer to grow, Heb. make, or dress, Weâsethah eth tzipparneyha , ""and she shall make her nails;""i.e., probably neither paring nor letting them grow, but dressing or beautifying them as the Eastern women still do by tinging them with the leaves of an odoriferous plant called alhenna , which Hasselquist (p. 246) informs us, ""grows in India and in upper and lower Egypt, flowering from May to August. The leaves are pulverized and made into a paste with watercaps1 . tcaps0 hey bind this paste on the nails of their hands and feet, and keep it on all night. This gives them a deep yellow, which is greatly admired by Eastern nations. The colour lasts for three or four weeks before there is occasion to renew it. The custom is so ancient in Egypt, that I have seen the nails of mummies dyed in this manner.""

TSK: Deu 21:13 - and bewail and bewail : Psa 45:10, Psa 45:11; Luk 14:26, Luk 14:27

TSK: Deu 21:14 - thou shalt // because thou thou shalt : Exo 21:7-11 because thou : Deu 22:19, Deu 22:24, Deu 22:29; Gen 34:2; Jdg 19:24

thou shalt : Exo 21:7-11

because thou : Deu 22:19, Deu 22:24, Deu 22:29; Gen 34:2; Jdg 19:24

TSK: Deu 21:15 - two wives two wives : Gen 29:18, Gen 29:20, Gen 29:30, Gen 29:31, Gen 29:33; 1Sa 1:4, 1Sa 1:5

TSK: Deu 21:16 - -- 1Ch 5:2, 1Ch 26:10; 2Ch 11:19-22, 2Ch 21:3; Rom 8:29; Phi 4:8; Heb 12:16, Heb 12:17

TSK: Deu 21:17 - by giving // that he hath // the beginning // the right by giving : Gen 25:5, Gen 25:6, Gen 25:32, Gen 25:34; 1Ch 5:1, 1Ch 5:2 that he hath : Heb. that is found with him the beginning : Gen 49:3; Psa 105:36...

by giving : Gen 25:5, Gen 25:6, Gen 25:32, Gen 25:34; 1Ch 5:1, 1Ch 5:2

that he hath : Heb. that is found with him

the beginning : Gen 49:3; Psa 105:36

the right : Gen 25:31-34

TSK: Deu 21:18 - have a stubborn // obey the voice // when they // will not have a stubborn : Pro 28:24, Pro 30:11, Pro 30:17; Isa 1:2 obey the voice : Deu 27:16; Exo 20:12, Exo 21:15, Exo 21:17; Lev 19:3, Lev 21:9; Pro 15:5, ...

TSK: Deu 21:19 - and bring and bring : Deu 21:2, Deu 16:18, Deu 25:7; Zec 13:3

TSK: Deu 21:20 - he will not // he is a glutton he will not : Pro 29:17 he is a glutton : Pro 19:26, Pro 20:1, Pro 23:19-21, Pro 23:29-35

he will not : Pro 29:17

he is a glutton : Pro 19:26, Pro 20:1, Pro 23:19-21, Pro 23:29-35

TSK: Deu 21:21 - all the men // so shalt thou // all Israel all the men : Deu 13:10, Deu 13:11, Deu 17:5; Lev 24:16 so shalt thou : Deu 13:5, Deu 13:11, Deu 19:19, Deu 19:20, Deu 22:21, Deu 22:24 all Israel : D...

TSK: Deu 21:22 - worthy of death // thou hang Jos 8:29, Jos 10:26; So in Num 25:4, we read, ""And the Lord said unto Moses, Take all the heads (chief men) of the people, and hang them up before th...

Jos 8:29, Jos 10:26; So in Num 25:4, we read, ""And the Lord said unto Moses, Take all the heads (chief men) of the people, and hang them up before the Lord against the sun, that the fierce anger of the Lord may be turned away from Israel.""Among the Romans, in after ages, they hanged, or rather fastened to the tree ALIVE; and such was the cruel death of our blessed Lord and Saviour Jesus Christ. Deu 19:6, Deu 22:26; 1Sa 26:16; Mat 26:66; Act 23:29, Act 25:11, Act 25:25, Act 26:31

worthy of death : Heb. of the judgment of death, The Hebrews understand this not of putting to death by hanging, but of hanging a man up after he was stoned to death; which was done more ignominiously of some heinous malefactors. We have the examples of Rechab and Baanah, who, for murdering Ish-bosheth, were slain by David’ s commandment, their hand and feet cut off, and then hanged up. 2Sa 4:12

thou hang : 2Sa 21:6, 2Sa 21:9; Luk 23:33; Joh 19:31-38

TSK: Deu 21:23 - he that is hanged is accursed of God // thy land he that is hanged is accursed of God : Heb. the curse of God, That is, it is the highest degree of reproach that can attach to a man, and proclaims hi...

he that is hanged is accursed of God : Heb. the curse of God, That is, it is the highest degree of reproach that can attach to a man, and proclaims him under the curse of God as much as any external punishment can. They that see him thus hanging between heaven and earth, will conclude him abandoned of both, and unworthy of either. Bp. Patrick observes, that this passage is applied to the death of Christ; not only because he bare our sins and was exposed to shame, as these malefactors were that were accursed of God, but because he was in the evening taken down from the cursed tree and buried (and that by the particular care of the Jews, with an eye to this law, Joh 19:31), in token, that now the guilt being removed, the law was satisfied, as it was when the malefactors had hanged till sun-setcaps1 . icaps0 t demanded no more. Then he, and those that are his, ceased to be a curse. And as the land of Israel was pure and clean when the body was buried, so the church is washed and cleansed by the complete satisfaction which Christ thus made. Deu 7:26; Num 25:4; Jos 7:12; 2Sa 21:6; Rom 9:3; Gal 3:13; 1Co 16:22; 2Co 5:21

thy land : Lev 18:25; Num 35:33, Num 35:34

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 21:1 - In the field In the field or, in the city, or any place, only the field is named, as the place where such murders are most commonly committed, and most easily ...

In the field or, in the city, or any place, only the field is named, as the place where such murders are most commonly committed, and most easily concealed.

Poole: Deu 21:2 - Thy elders and thy judges // They shall measure Thy elders and thy judges those of thy elders who are judges; for the latter word explains and restrains the former, the judges or rulers of all the ...

Thy elders and thy judges those of thy elders who are judges; for the latter word explains and restrains the former, the judges or rulers of all the neighbouring cities, who were all concerned in this inquiry.

They shall measure unless it be evident and confessed which city is nearest, for then measuring was superfluous.

Poole: Deu 21:3 - -- A fit vicegerent and representative of the murderer, in whose stead it was killed, who by this act hath shown himself to be a son of Belial, who wou...

A fit vicegerent and representative of the murderer, in whose stead it was killed, who by this act hath shown himself to be a son of Belial, who would not bear the yoke of God’ s law. A type also of Christ, who was obliged to no work, and under no yoke, but what he had voluntarily taken upon himself.

Poole: Deu 21:4 - Neither eared nor sown // Strike off the heifer’ s neck Neither eared nor sown partly to represent the hard and unprofitable and untutored heart of the murderer; and partly that such a desert and horrid pl...

Neither eared nor sown partly to represent the hard and unprofitable and untutored heart of the murderer; and partly that such a desert and horrid place might beget a horror of murder and of the murderer.

Strike off the heifer’ s neck to show what they would and should have done to the murderer if they had found him.

Poole: Deu 21:5 - The priests shall come near // Every controversy // and every stroke The priests shall come near both to direct them in all the circumstances of action and to see that the law was observed, and to bless them in GodR...

The priests shall come near both to direct them in all the circumstances of action and to see that the law was observed, and to bless them in God’ s name, by praying for them, and absolving or pronouncing them guiltless in this matter.

Every controversy not absolutely all manner of controversies that could possibly arise, as if their word were to determine whether there were a God or providence or no, whether God should be worshipped, and his commands observed, or no, whether Moses was a true prophet or an impostor, whether apostate and idolatrous Israelites should be punished or no, which is apparently absurd and ridiculous; but every such controversy as might arise about the matter here spoken of; nothing being more usual than to understand universal expressions in a limited sense; and indeed this is limited and explained by the following words,

and every stroke the particle and being put expositively, of which instances have been formerly given, i.e. every controversy which shall arise about any stroke, whether such a mortal stroke as is here spoken of, a murder, which may well be called a stroke , as to smite is oft used for to kill , as Gen 4:15 Lev 24:17 , &c., or any other stroke or wound given by one man to another.

Poole: Deu 21:6 - -- In testimony of their innocency. See Poole "Mat 27:24" .

In testimony of their innocency. See Poole "Mat 27:24" .

Poole: Deu 21:7 - They shall answer // This blood // Neither have our eyes seen it They shall answer to wit, to the priests who shall examine them and determine this controversy. This blood this about which the present inquiry is ...

They shall answer to wit, to the priests who shall examine them and determine this controversy.

This blood this about which the present inquiry is made; or this which is here present; for it is thought the corpse of the slain man was brought into the same place where the heifer was slain.

Neither have our eyes seen it nor have we seen or understood how or by whom this was done.

Poole: Deu 21:8 - -- i.e. Not imputed to them, nor punished in them; for God is sometimes said to forgive when he doth not punish, as Psa 78:38 . Besides, though there...

i.e. Not imputed to them, nor punished in them; for God is sometimes said to

forgive when he doth not punish, as Psa 78:38 . Besides, though there was no mortal guilt in this people, yet there was a ceremonial uncleanness in the land, which was to be expiated and forgiven.

Poole: Deu 21:10 - Thine enemies Thine enemies of other nations, but not of the Canaanites, for they might not spare their women, and much less marry them, Exo 34:16 Deu 7:3 .

Thine enemies of other nations, but not of the Canaanites, for they might not spare their women, and much less marry them, Exo 34:16 Deu 7:3 .

Poole: Deu 21:11 - Hast a desire unto her Hast a desire unto her or, hast cleaved to her , to wit, in love; or, hast taken delight in her ; which may be a modest expression for lying with ...

Hast a desire unto her or, hast cleaved to her , to wit, in love; or, hast taken delight in her ; which may be a modest expression for lying with her , and seems probable, because it is said, Deu 21:14 , that he had humbled her, to wit, by military insolence, when he took her captive, not after he had married her, for then he would have expressed it thus, because thou hast married her , which had been more emphatical than to say, because thou hast humbled her . And here seem to be two cases supposed, and direction given what to do in both of them:

1. That he did desire to marry her, of which he speaks Deu 21:11-13 .

2. That he did not desire this, or not delight in her, of which he speaks Deu 21:14 .

Poole: Deu 21:12 - pare her nails Either, 1. To take off his affections from her by rendering her uncomely and deformed; but then the last words must not be rendered shall pare her...

Either,

1. To take off his affections from her by rendering her uncomely and deformed; but then the last words must not be rendered shall

pare her nails but shall nourish them , or suffer them to grow , as the Chaldee, Arabic, and divers of the learned Jews and other interpreters render it. Or,

2. To express her sorrow for the loss of her father and mother, as it follows, Deu 21:13 , it being the ancient custom of mourners in most nations to shave themselves, and in some to pare their nails, in others to suffer them to grow. Or rather,

3. In token of her renouncing her heathenish idolatry and superstition, and of her becoming a new woman, and embracing the true religion; which her captive condition and subjection to his will would make her inclinable to do in profession.

Poole: Deu 21:13 - The raiment of her captivity // Her father and mother // She shall be thy wife The raiment of her captivity i.e. either, 1. Those goodly raiments in which she was when she was taken captive, instead of which she now must put on...

The raiment of her captivity i.e. either,

1. Those goodly raiments in which she was when she was taken captive, instead of which she now must put on a servile habit, as this is generally understood; or rather,

2. Those servile and sordid raiments which were put upon her when she was taken captive, as the manner was to do with captives, as the phrase itself seems to intimate; as prison garments Jer 52:33are such garments as prisoners use to wear; and garments of praise are praiseworthy or glorious garments; and it seems harsh to call those garments of captivity , which are made for and generally worn by free persons only, and which are usually taken away from persons when they come into captivity. Add, that this doth not seem to be any part or token of her sorrow, but rather a mending of her condition, and exchanging her servile habit for a better and more decent one, which might be, though this were a mourning habit.

Her father and mother either their death, or, which was in effect the same, her final separation from them. Withal this signified her alienation from them or from their superstitious and idolatrous courses, and her translation of her love from all other persons to her husband and to the true religion. Compare Psa 45:11 .

She shall be thy wife supposing what might very rationally be supposed of one in her circumstances, and what she signified by the foregoing rites, that she should submit to her husband’ s religion, in which case the marriage might be tolerable. Or this was a permission and indulgence given to them for the hardness of their hearts, as in the case of divorce, Deu 24:1 Mat 19:8 .

Poole: Deu 21:14 - If thou have no delight in her // Thou shalt not make merchandise of her // Humbled her If thou have no delight in her either, 1. After thou hast married her; and so this is a permission of a divorce, which being indulged towards an Isr...

If thou have no delight in her either,

1. After thou hast married her; and so this is a permission of a divorce, which being indulged towards an Israelitish woman, was not likely to be denied towards a stranger. Or rather,

2. Before thy marriage; for it is not probable, that God having given him competent time for the trial of his affections to her before he was permitted to marry her, would suffer him upon so slight an occasion, within a day or two after so solemn a contract, to send her away; nor is there a word spoken here of any divorce.

Thou shalt not make merchandise of her i.e. make gain of her, either by using her to thy own servile works, or by prostituting her to the lusts or to the service of others.

Humbled her i.e. lain with her, as this phrase is oft used, as Gen 34:2 Deu 22:24,29 Jud 19:24 Eze 23:10,11 .

Poole: Deu 21:15 - Two wives Two wives either, 1. Both together; which practice, though tolerated, is not hereby made lawful, but only provision is made for the children in that...

Two wives either,

1. Both together; which practice, though tolerated, is not hereby made lawful, but only provision is made for the children in that case. Or,

2. One after another. Hated, comparatively, i.e. less loved, as Gen 29:31 Mat 6:24 Luk 14:26 .

Poole: Deu 21:16 - He may not // Before the son He may not it is not lawful, because contrary to the rights and law of nature. Before the son or, before the face of the son , i.e. in his lifetim...

He may not it is not lawful, because contrary to the rights and law of nature.

Before the son or, before the face of the son , i.e. in his lifetime, as this phrase is understood, Gen 11:28 16:12 25:18 . And when this phrase is rendered before another, it signifies only in the presence of another, but never notes the preference of one person to another, which the Hebrews express in another manner. And this may be added to intimate, that if the eldest son were dead, and had left a child, the father was free to give the right of his first-born unto his second son, rather than to the child of the eldest. Or this phrase may be an aggravation of the fact, whereby his father did in a manner spit in his face, and fasten a reproach upon him in his very sight and presence.

Poole: Deu 21:17 - Acknowledge // Double portion // The beginning of his strength Acknowledge i.e. make it appear that he owns him. Double portion for the phrase, see 2Ki 2:9 Zec 13:8 ; and for the thing, see Gen 25:31 1Ch 5:1 . ...

Acknowledge i.e. make it appear that he owns him.

Double portion for the phrase, see 2Ki 2:9 Zec 13:8 ; and for the thing, see Gen 25:31 1Ch 5:1 .

The beginning of his strength i.e. the first evidence of his manly strength and ability for procreation.

Poole: Deu 21:19 - The consent of both father and mother // Bring him out unto the elders of his city The consent of both father and mother is required to prevent the abuse of this law to cruelty. And it cannot reasonably be supposed that both would a...

The consent of both father and mother is required to prevent the abuse of this law to cruelty. And it cannot reasonably be supposed that both would agree without manifest necessity, and the son’ s abominable and incorrigible wickedness, in which case it seems a fit and righteous law, because the crime of rebellion against his own parents was so high in itself, and did so fully signify what a pernicious member and son of Belial he would be in the commonwealth of Israel, who had dissolved all his natural obligations. Yet the Jews say this law was never put in practice, and therefore it might be made for terror and prevention, and to render the authority of parents more sacred and powerful.

Bring him out unto the elders of his city which was a sufficient caution to preserve children from the malice of any hard-hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.

Poole: Deu 21:20 - Stubborn and rebellious // A glutton and a drunkard Stubborn and rebellious adds incorrigibleness to all his wickedness. A glutton and a drunkard under which two offences others of a like or worse na...

Stubborn and rebellious adds incorrigibleness to all his wickedness.

A glutton and a drunkard under which two offences others of a like or worse nature are comprehended by a synecdoche.

Poole: Deu 21:21 - -- Stoning was the punishment appointed for blasphemers and idolaters; which if it seem severe, it is to be considered that parents are in God’ s ...

Stoning was the punishment appointed for blasphemers and idolaters; which if it seem severe, it is to be considered that parents are in God’ s stead, and intrusted in good measure with his authority over their children; and that families are the matter and foundation of the church and commonwealth, and they who are naughty members and rebellious children in them, do commonly prove the bane and plague of these; and therefore no wonder if they are nipped in the bud.

Poole: Deu 21:22 - -- Which was done after the malefactor was put to death some other way, this public shame being added to his former punishment. See Jos 7:25 8:29 10:26...

Which was done after the malefactor was put to death some other way, this public shame being added to his former punishment. See Jos 7:25 8:29 10:26 2Sa 4:12 .

Poole: Deu 21:23 - Is accursed of God // Be not defiled Is accursed of God i.e. he is in a singular manner cursed and punished by God’ s appointment with a most shameful kind of punishment, as this wa...

Is accursed of God i.e. he is in a singular manner cursed and punished by God’ s appointment with a most shameful kind of punishment, as this was held among the Jews and all nations; and therefore this punishment may suffice for him, and there shall not be added to it that of lying unburied, which was another great calamity, Jer 16:4 . And this curse is here appropriated to those that are hanged, partly because this punishment was inflicted only upon the most notorious and public offenders, and such as brought the curse of God upon the community, as Num 25:4 2Sa 21:6 ; and principally to foresignify that Christ should undergo this execrable punishment, and be made a curse for us, Gal 3:13 , which though it was yet to come in respect to men, yet was present unto God, and in his eye at this time. And so this is delivered with respect unto Christ, as many other passages of Scripture manifestly are.

Be not defiled to wit, morally; either by inhumanity towards the dead; or rather by suffering the monument or memorial of the man’ s great wickedness, and of God’ s curse, to remain public and visible a longer time than God would have it, whereas it should be put out of sight, and buried in oblivion.

Haydock: Deu 21:1 - Land Land. The Jewish doctors hence infer, that if the corpse was found hanging or drowned &c., or nearer a town of the Gentiles than one of the Israelit...

Land. The Jewish doctors hence infer, that if the corpse was found hanging or drowned &c., or nearer a town of the Gentiles than one of the Israelites, this law did not oblige. They are so exact as to dispute whether the distance must be measured from the nose or from the naval of the deceased. (Selden, Syned. iii. 7.) But the law shews us, that the author of the murder must be discovered, if possible, as the crime is so grievous as, in a manner, to defile the land, and draw down the vengeance of God, if it be carelessly left unpunished. (Calmet)

Haydock: Deu 21:2 - Ancients and judges Ancients and judges. After the strictest inquiry, if the murderer could not be discovered, the magistrates and senate of the neighbouring cities mea...

Ancients and judges. After the strictest inquiry, if the murderer could not be discovered, the magistrates and senate of the neighbouring cities measured which city the corpse was nearest. (Josephus, [Antiquities?] iv. 8.) The Rabbins pretend that five of the Sanhedrim were commissioned to make this enquiry, along with the magistrates of the neighbourhood. Others think that the ancients were only the old men. The measuring took place only when the point was contested, and those cities are probably meant, which were of sufficient importance to have twenty-three judges fixed in them. (Calmet) ---

It was presumed that the nearest had been guilty of greater negligence. (Haydock)

Haydock: Deu 21:3 - Heifer Heifer, not above three years old, say the Rabbins. The pagans esteemed those victims more agreeable to the gods, which had not been yoked. Chermon...

Heifer, not above three years old, say the Rabbins. The pagans esteemed those victims more agreeable to the gods, which had not been yoked. Chermon observes, that the Egyptians rejected such as had been once "consecrated to labour." (Grotius) ---

This circumstance might here indicate, that the murderer was a son of Belial, or "without yoke;" (chap xiii. 13.; Menochius) and the heifer was slain to shew what he deserved, and must expect if he be discovered. (Haydock)

Haydock: Deu 21:4 - Valley // Was // Strike off Valley. In such places murders are most frequently perpetrated. Hebrew may signify, "a desert," deep or inaccessible torrent, (Haydock) on the side...

Valley. In such places murders are most frequently perpetrated. Hebrew may signify, "a desert," deep or inaccessible torrent, (Haydock) on the side of which the heifer was to be slain, and its body was then, it seems, thrown into the water. The ancients first washed their hands over her. Thus the victim of malediction against those who break a covenant, is buried in a ditch, or cast into the sea. (Homer, Iliad i.) ---

Was. Some translate the Hebrew "shall be," as if the place was to be hereafter considered as unclean and accursed. (Calmet) ---

The roughness and depth of the valley, denote the hardness of the murderer's heart, and the depth of his malice. (Menochius) ---

Strike off, or cœdent, "cut the neck," (Haydock) at the top, without perhaps separating it entirely from the body. Blood was given for blood, and this was the chief design of the bloody sacrifices. For this reason, the Egyptians impressed a seal upon the horns of the victim, representing a man kneeling, with his hands tied behind his back, as if ready to receive the stroke of death. (Plut.[Plutarch,?] Isis.)

Haydock: Deu 21:5 - Judged Judged. We see here again the great authority of the priests, chap. xvii. 9. Hebrew, "by their word shall every controversy and every stroke be tri...

Judged. We see here again the great authority of the priests, chap. xvii. 9. Hebrew, "by their word shall every controversy and every stroke be tried," as the Protestants render it. (Haydock) ---

Some understand by stroke, the leprosy, of which they were undoubtedly the judges. But it is better to explain it of all wounds, and even of death, (Calmet) concerning which Moses is here speaking. (Haydock) ---

The Rabbins restrain the authority of priests as much as they can, to give greater power to their chimerical Sanhedrim. They pretend here that they had only to pronounce the blessing, ver. 8. Josephus ([Antiquities?] iv. 8) joins the magistrates with them in the whole ceremony. This awful meeting of so many people, tended to discover the authors of the murder, as all would naturally converse together on the subject, and each person declaring what he knew, some suspicions might at last be formed, which might by degrees lead to the detection. Josephus says rewards were proposed to any who might make a discovery. Draco decreed, that on the very day when a murder was announced, if the author was not known, the whole people (of Athens) should be purified. (Calmet) ---

Abulensis insinuates, that if the murderer was present in the crowd, he might be detected by blood gushing from to corpse of the deceased, &c., as God often brings murder to light in a wonderful manner. (Cic.[Cicero,?] Div. 1.) (Tirinus)

Haydock: Deu 21:6 - Wash Wash. This was intended to testify that they were not guilty of the blood which had been shed, and that they wished to remove the punishment of it f...

Wash. This was intended to testify that they were not guilty of the blood which had been shed, and that they wished to remove the punishment of it from themselves upon the head of the heifer, (Calmet) the representative of the unknown murderer. So Pilate conformed to this custom, when he condemned Christ on the bare accusation of the Jews; (Matthew xxvii. 24) and the priest, at mass, washes his hands, as an emblem of that innocence, with which he ought to approach the holy of holies. (Haydock) ---

Asterius was stricken with lightning, for touching the altar of Jupiter without having washed his hands. (Natal. Myth. i. 10. 14.) The pagans generally purified themselves with fumigations, or by sprinkling sea water upon their bodies. Achilles ordered the things which had been used to purify the Greeks, at the siege of Troy, to be thrown into the sea, as being unclean. (Iliad i.)

Haydock: Deu 21:7 - It It. Magistrates are in some degree responsible, if by their neglect the high roads are unsafe. (Calmet) --- They had testified that they had done ...

It. Magistrates are in some degree responsible, if by their neglect the high roads are unsafe. (Calmet) ---

They had testified that they had done their duty. (Worthington)

Haydock: Deu 21:9 - And And, &c. Hebrew, "Thou shalt put away," (Haydock) or "extinguish the voice of innocent blood," which otherwise would cry to heaven for vengeance, ...

And, &c. Hebrew, "Thou shalt put away," (Haydock) or "extinguish the voice of innocent blood," which otherwise would cry to heaven for vengeance, Genesis iv. 10. In this sacrifice, (Calmet) though it deserves not the name, (Menochius) we may consider Jesus Christ suffering for the sins of others. (Calmet)

Haydock: Deu 21:10 - Captives Captives. Some Rabbins say this was only lawful in what they call voluntary wars, which the Lord had not commanded, as in those which were waged aga...

Captives. Some Rabbins say this was only lawful in what they call voluntary wars, which the Lord had not commanded, as in those which were waged against the devoted nations it was not permitted to reserve the women, even though they should embrace the true religion. Calmet seems to be of the same opinion in the proceeding chapter, to which he even refers. But here he thinks that, upon their complying with the condition specified, they might be married, as Rahab was, and consequently this law must be considered as an exception to those general laws, which prohibit matrimony with those nations of Chanaan, which were otherwise ordered to be entirely destroyed, chap. vi. 16. "We believe," says he, "that if these women changed their religion, they might be espoused, of whatever nation they may be." He seems still to exclude the Chanaanite women, (chap. xxiii. 3,) which variation of sentiment shews that the point is not to be easily decided. (Haydock)

Haydock: Deu 21:11 - Lovest her Lovest her. The Jewish doctors explain this of an action, which modesty disallows, and which they tolerate nevertheless in the first transports of v...

Lovest her. The Jewish doctors explain this of an action, which modesty disallows, and which they tolerate nevertheless in the first transports of victory; (Selden, Jur. v. 13,) though the pagans condemned it as unjust and contrary to reason. (Grotius, Jur. iii. 4.) ---

All know with what reserve Alexander treated women; and the Romans banished one Torquatus, for having violated a prisoner of war. (Plut.) ---

Yet the Jews blush not to assert, that such liberties might be taken even with married women, as their former marriage with a pagan was by some deemed null, and by others thought to be dissolved. (Josephus iv. 8.) (Calmet) ---

The law, however, seems only to allow the marrying of those who had no husbands before, as the women are only said to mourn for father and mother, v. 13. (Haydock) ---

On these occasions the Chinese, and probably the Egyptians also, and the Roman matrons, formerly clothed themselves in white, while almost all other nations assumed black. (Tirinus)

Haydock: Deu 21:12 - Hair // Nails Hair. In mourning, people did the reverse to what they were accustomed to do in the days of joy. The men let their hair grow, the women cut this or...

Hair. In mourning, people did the reverse to what they were accustomed to do in the days of joy. The men let their hair grow, the women cut this ornament of their head, a thing which the prophets often threaten, Isaias xv. 23., and Jeremias xlvii. 5, &c. (Calmet) ---

Nails. Some would translate the Hebrew "she shall make her nails grow, " as a mark of sorrow, perhaps usual among the pagans faciet ungues. But the Septuagint, Philo, &c. agree with the Vulgate; (Menochius) and the Hebrew may very well have the same sense. We must not judge of the idea which others have of beauty, by our own sentiments. Some women in America have long nails, and esteem them as marks of beauty and nobility; and in China, they let those of the left hand grow, and cut them in mourning. (Hist. Sin. iii. 1.) The people of Mauritania take a pride in having long nails. (Strabo, xvi.) The Duke of Burgundy, not 300 years ago, was distinguished among the slain, before Nancy, in France, (Haydock) by the length of his nails; (Calmet) and, in ancient times, people never cut them in voyages at sea, unless to express their grief in extreme danger. Huic fluctus vivo radicitus abstulit ungues. (Propertius iii.; Petron.[Petronius?]) Why, therefore, might not these captives follow the same custom, as all depends on fashion? (Calmet) ---

The woman being deprived of her ornaments, the passion of the soldier might probably abate. St. Jerome (ep. 84,) applies this to worldly learning, which he endeavoured to make subservient to the truth, after he had cut away what was dead and pernicious in it. (Du Hamel)

Haydock: Deu 21:13 - Raiment // One month Raiment. In mourning, people wore different clothes from what they did at other times, 2 Kings xiv. 2. --- One month. So long the mourning for Aa...

Raiment. In mourning, people wore different clothes from what they did at other times, 2 Kings xiv. 2. ---

One month. So long the mourning for Aaron and Moses continued, chap. xxxiv., and Numbers xx. (Menochius)

Haydock: Deu 21:14 - Her Her. Nothing shews the weakness of the Hebrews more than this liberty, which the law was in a manner forced to allow, to prevent greater evils. The...

Her. Nothing shews the weakness of the Hebrews more than this liberty, which the law was in a manner forced to allow, to prevent greater evils. The soldier who has married a captive, may abandon her, if he set her free, (Calmet) which was but a slight punishment for his inconstancy.

Haydock: Deu 21:15 - Two wives Two wives. Moses never expressly (Haydock) sanctions polygamy; but he tolerates it frequently, as excused by custom, the example of the Patriarchs, ...

Two wives. Moses never expressly (Haydock) sanctions polygamy; but he tolerates it frequently, as excused by custom, the example of the Patriarchs, &c.; a toleration which Christ has revoked, as contrary to the primary design of God, and the institution of matrimony. (Calmet) (Matthew xix.)

Haydock: Deu 21:16 - Hated Hated, or less loved. (Haydock) --- The inheritance goes to the first-born independently of the father's disposition, in order to prevent the distu...

Hated, or less loved. (Haydock) ---

The inheritance goes to the first-born independently of the father's disposition, in order to prevent the disturbances which would otherwise have taken place in families, where the different wives would have been continually endeavouring to get their respective children preferred before the rest. David, indeed, assigned the throne to Solomon, to the exclusion of Adonias; but this was done by the command of God, 3 Kings i. 17. The regulation of Jacob, in favour of Joseph, was made prior to this law. The Jewish doctors inform us that a father cannot disinherit any of his lawful heirs, except the judges ratify his sentence, while he is in health. But if he be dangerously ill, his verbal declaration will suffice, provided he appoint some one whom the law does not reject. For if he were to make a Gentile his heir, the will would be null. The testament must be made in the day time, for which they cite Ecclesiasticus xxxiii. 24. They say likewise that a father may, while living, give his effects to whom he pleases, and by this means disinherit his children; or he may give the succession to one of them, who is then considered as a tutor of the rest, and is bound to maintain them with necessaries till the year of jubilee, when each may claim his respective share. (Selden, Succes. c. xxiv.) But all these regulations seem to contradict the law. (Calmet)

Haydock: Deu 21:17 - Double portion // First Double portion. If a person left six children, his effects were divided into seven equal parts, and the eldest son received two of them, though othe...

Double portion. If a person left six children, his effects were divided into seven equal parts, and the eldest son received two of them, though others think that he was entitled to one-half of the whole, (Calmet) in order to enable him to support the dignity of the family, (Haydock) and the greater expenses which he had to incur for sacrifices and solemn feasts. (Grotius) ---

If he were dead, his children or heirs were entitled to his portion. This was the prerogative of the first-born, 1 Paralipomenon v. 2. (Selden) ---

The right to the priesthood, if they might have claimed it before the law, was now given to the family of Aaron. Females had no privilege above one another. They received equal shares, when there was no male issue, Numbers xxxvi. (Haydock) ---

First. Hebrew, "the beginning of his strength." See Genesis xlix. 3.

Haydock: Deu 21:18 - Son Son. The Rabbins do not look upon children as bound by the law, till they be 13 years old. Their faults, before that age, are imputed to the father...

Son. The Rabbins do not look upon children as bound by the law, till they be 13 years old. Their faults, before that age, are imputed to the father, and he is to be punished for them. When, therefore, a son has attained the competent years, the father makes attestation of it in the presence of ten Jews, declaring that he has instructed his son in the commandments, customs of the nation, and daily prayers; and that he now sets him at liberty to answer, in future, for his own faults, praying that God would enable him to lead a virtuous life. (Calmet)

Haydock: Deu 21:19 - Ancients Ancients. In considerable cities there was a tribunal of three, and another of 23 judges. The former took cognizance of the first accusation, and c...

Ancients. In considerable cities there was a tribunal of three, and another of 23 judges. The former took cognizance of the first accusation, and condemned the stubborn child to be scourged: but the latter sentenced him to be stoned in case of a relapse, provided both parents concurred in prosecuting their son, as they would not both surely be guided by passion. (Theodoret, q. 20.) The Rabbins, according to their custom, modify this law, and exempt girls, orphans, and boys under 13 years of age. (Selden, Syned.) ---

Josephus ([Antiquities?] xvi. 17,) says that the parents laid their hands on the head of the undutiful, and then all the people stoned him. Moses has not specified the punishment of parricides, (Calmet) as he deemed it next to impossible. (Haydock) ---

But we may hence judge how he would have chastised so heinous a crime. The Romans formerly sewed such wretches in a leathern sack, (Cic.[Cicero,?] Invent. ii.) but afterwards they enclosed with them a dog, a cock, a viper, and a monkey; and having first whipped them so as to fetch blood, placed them in a chariot drawn by black oxen, and hurled them into the sea or into some river. (Justinian) ---

Solomon sentences those who contemn their parents to be the food of crows and eagles, Proverbs xxx. 17. No restraints were laid by the ancient Greeks on the authority of a father, as he was esteemed the most equitable judge. (Sopater, ap. Grotius) (Calmet)

Haydock: Deu 21:22 - Gibbet Gibbet. Whether the person was first killed, as the Jews assert, or he was left to die upon the gibbet, see Calmet's Diss. It is also a matter of d...

Gibbet. Whether the person was first killed, as the Jews assert, or he was left to die upon the gibbet, see Calmet's Diss. It is also a matter of doubt, whether he was nailed to the gibbet, or hung on it by a rope. (Bonfrere)

Haydock: Deu 21:23 - Of God Of God. Chaldean, "he has been fixed on the gibbet for sinning against God." Symmachus and Arabic, "he has blasphemed the Lord." Syriac, "the man ...

Of God. Chaldean, "he has been fixed on the gibbet for sinning against God." Symmachus and Arabic, "he has blasphemed the Lord." Syriac, "the man who has blasphemed shall be hung." Only people accused of great crimes such as blasphemy and idolatry, were condemned to this reproachful death, and prayers were not said for them in the synagogue, as they were for other persons, during the 11 months following their decease. (Calmet) ---

They are not to be remembered before God. Their dead bodies are to be buried before sun-set, that the country may not be defiled. The punishment itself is extremely infamous, and the name of God is often used by the Jews, to express something in the highest degree, as the cedars of God, &c. (Haydock) ---

Some understand this passage, as if the body were not to be left on the gibbet, because man, being created to the likeness of God, he will not allow the body to be insulted. Homer (Iliad xxiv.) says that Achilles offered an insult to the earth, when he dragged the dead body of Hector round the walls of Troy. Others think, that the criminal having been treated with due severity, as accursed of God, his corpse must not be deprived of decent burial. Res sacra miser. The Jews refused this privilege to none but suicides, (Josephus, Jewish Wars iii. 25,) while the Egyptians and Phœnicians suffered the bodies to rot upon the gibbet, whose inhumanity God here reproves. St. Paul reads this verse in a different manner both from the Hebrew and Septuagint, leaving out of God, and substituting, with the Septuagint, the words every one, and on a tree. Christ has redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree, Galatians iii. 13. St. Jerome remarks, that on this, as well as on other occasions, he adheres to the sense, without following the express words of Scripture. He also observes, with Tertullian, that only those are declared accursed by the law, who are hung for their crimes; and as Jesus Christ suffered not for any fault of his own, but being willing to appear in the character of one accursed, he has procured for us all blessings. (Calmet) ---

In a mystical sense, that man is accursed who is obstinate in sin, hanging as it were on the tree, which was the occasion of our first parents' transgression. (Worthington) ---

St. Jerome seems to think that the Jews have inserted of God, to intimate that Christ was accursed of him. (Haydock)

Gill: Deu 21:1 - If one be found slain // in the land which the Lord thy God giveth thee to possess it // lying in the field // in the land // lying // in the field // and it be not known who hath slain him If one be found slain,.... After public war with an enemy, Moses proceeds to speak of a private quarrel and fight of one man with another, in which on...

If one be found slain,.... After public war with an enemy, Moses proceeds to speak of a private quarrel and fight of one man with another, in which one is slain, as Aben Ezra observes:

in the land which the Lord thy God giveth thee to possess it; where murders might be committed more secretly, and remain undiscovered, when they came to live in separate cities, towns, and villages, with fields adjacent to them, than now encamped together:

lying in the field; where the quarrel begun, and where the fight was fought: or, however, where the murderer met with his enemy, and slew him, and left him; it being common for duels to be fought, and murders committed in a field; the first murder in the world was committed in such a place, Gen 4:8. The Targum of Jonathan is,"not hidden under an heap, not hanging on a tree, nor swimming on the face of the waters;''which same things are observed in the Misnah i, and gathered from some words in the text:

in the land, and so not under a heap:

lying, and so not hanging:

in the field, and so not swimming on the water:

and it be not known who hath slain him; the parties being alone, and no witnesses of the fact, at least that appear; for, if it was known, the heifer was not beheaded, later mentioned k; and one witness in this case was sufficient, and even one that was not otherwise admitted.

Gill: Deu 21:2 - Then thy elders and thy judges shall come forth // and they shall measure unto the cities which are round about him that is slain Then thy elders and thy judges shall come forth,.... From the city or cities near to which the murder was committed, to make inquiry about it, and exp...

Then thy elders and thy judges shall come forth,.... From the city or cities near to which the murder was committed, to make inquiry about it, and expiation for it; so Aben Ezra interprets it of the elders of the cities near, but others understand it of the elders of the great sanhedrim at Jerusalem; so the Targum of Jonathan,"then shall go out from the great sanhedrim two of thy wise men, and three of thy judges;''and more expressly the Misnah l,"three go out from the great sanhedrim in Jerusalem;''R. Judah says five,"it is said "thy elders" two, and "thy judges" two,''and there is no sanhedrim or court of judicature equal (or even), therefore they add to them one more:

and they shall measure unto the cities which are round about him that is slain; that is, from the place where the slain lies, as Jarchi rightly interprets it; on all sides of it, from the four corner's, as the Targum of Jonathan, the cities round about the slain. Maimonides m says, they do not behead the heifer for, nor measure, but to a city in which there is a sanhedrim: if it is found between two cities (that is, at an equal distance), both bring two heifers (Maimonides n says they bring one between them, which is most reasonable); but the city of Jerusalem does not bring an heifer to be beheaded: the reason is, because it was not divided to the tribes o. This measuring, one would think, should be only necessary when it was not certain which was the nearest city; and yet Maimonides p says, even when it was found on the side of a city, which was certainly known to be nearest, they measured; the command, he observes, is to measure.

Gill: Deu 21:3 - And it shall be, that the city which is next unto the slain man // even the elders of the city shall take an heifer // which hath not been wrought with // and which hath not drawn in the yoke And it shall be, that the city which is next unto the slain man,.... And so suspected, as the Targum of Jonathan, of the murder; or the murderer is in...

And it shall be, that the city which is next unto the slain man,.... And so suspected, as the Targum of Jonathan, of the murder; or the murderer is in it, or however belonged to it:

even the elders of the city shall take an heifer; of a year old, as the same Targum, and so Jarchi; and in this the Jewish writers agree, that it must be a year old, but not two; though heifers of three years old were sometimes used in sacrifice, Gen 15:9 a type of Christ, in his strength, laboriousness, and patience; see Num 19:2.

which hath not been wrought with; in ploughing land, or treading out corn:

and which hath not drawn in the yoke, which never had any yoke put upon it; or however, if attempted to be put upon it, it would not come under it, and draw with it: no mention is made, as usual, that it should be without blemish: because though in some sense expiatory, yet was not properly a sacrifice, it not being slain and offered where sacrifices were; hence it is said in the Misnah q, that a blemish in it did not make it rejected, or unlawful for use: nevertheless, this heifer may be a type of Christ, whose sufferings, bloodshed, and death, atone for secret and unknown sins, as well as for open and manifest ones, even for all sin; and its being free from labour, and without a yoke, may signify the freedom of Christ from the yoke of sin, and the service of it, and from human traditions; that he was not obliged to any toil and labour he had been concerned in, or to bear the yoke of the law, had he not voluntarily undertaken it of himself; and that he expiated the sins of such who were sons of Belial, children without a yoke; and for the same reason, this heifer not being required to be without blemish, might be because Christ, though he had no sin of his own, was made sin for his people, and reckoned as if he had been a sinner; though indeed, had this been the design of the type, all the sacrifices which typified Christ would not have required such a qualification, to be without blemish, as they did.

Gill: Deu 21:4 - The elders of that city shall bring down the heifer unto a rough valley // which is neither cared nor sown // and shall strike off the heifer's neck there in the valley The elders of that city shall bring down the heifer unto a rough valley,.... Cities being generally built on hills, and so had adjacent valleys, to wh...

The elders of that city shall bring down the heifer unto a rough valley,.... Cities being generally built on hills, and so had adjacent valleys, to which there was a descent; but here a rough valley, or the rougher part of it, was selected for this purpose. As a valley is low, and this a rough one, it may be an emblem of Christ's being brought into this lower world, from heaven to earth, to do the will of his Father, which was to work out the salvation of his people; and of his coming into the lower parts of the earth, the womb of the virgin, at his incarnation, and to the grave at his death, Psa 139:15, and of the low estate he came into by the assumption of human nature; through appearing in the form of a servant, being in indigent circumstances, and ministered to by others, and needing the assistance of angels in the wilderness and garden, by which it appeared he was made lower than they; by his being despised of men, and forsaken by his Father; all which are proofs of the low estate he was brought into, fitly signified by a valley, and which was a rough valley to him; in which he was roughly treated, his life being sought after in his infancy by Herod, which obliged the flight of his parents with him into Egypt; and being not received, but rejected by his own, as the King Messiah, whom they would not have to reign over them, and loaded with opprobrious names by them; and who often sought and attempted by various ways to take away his life; and when apprehended and examined before the high priest, and in Pilate's hall, was used in the rudest manner, being spit upon, buffeted, and scourged; and when led out to be crucified, was treated in the most barbarous and scornful manner, and was put to death in the most painful and shameful way; and, above all, was severely handled by the justice of God, being numbered among the transgressors, when the sword of justice was awaked against him, and he was not in the least spared, but wrath came upon him to the uttermost for the sins of his people; so that this world he was brought into proved a rough valley indeed to him. This some take to be an emblem of the hard heart of the murderer who had committed such a barbarous and cruel action as to kill a man; or of the hard heart of a sinner, into which Christ is brought through the ministry of the word; or of the infamous place, Calvary, where Christ was brought to suffer death; but the former is best. Some interpret it, a "strong stream" q, or "rapid torrent"; so Maimonides r and others; and indeed in valleys there are generally streams or brooks of water, but this seems not so well to agree with what follows:

which is neither cared nor sown; that is, neither ploughed nor sown, but quite an uncultivated place; and this the Jews understand not of what it had been, or then was, but what it should be hereafter; that from henceforward it should never be manured, but lie barren and useless; so it is said in the Misnah s, the place is forbid sowing or tilling, but is free to dress flax in, or to dig stones out of it: so R. Joseph Kimchi t interprets this of a fat and fruitful valley, which was not to be tilled nor sown from thenceforward for time to come; the reason of which he thinks was, that they might be the more careful of their countries and borders, and how they encouraged bloody minded men to dwell among them; that no slain person might be found there, and so they lose a choice part of their possessions; and to the same purpose Maimonities u: and this became true of the fruitful land of Judea and Jerusalem, after the sufferings and death of Christ there, Luk 21:24.

and shall strike off the heifer's neck there in the valley; with an axe, on the back part of it, in the midst of the valley, as the Targum of Jonathan, and the same is said in the Misnah w: in this it was a type of Christ, who was put to death at the instigation of the elders of the Jewish nation, Mat 27:1 and without the gates of Jerusalem at Golgotha; see Heb 13:11.

Gill: Deu 21:5 - And the priests the sons of Levi shall come near // for them the Lord thy God hath chosen to minister unto him // and to bless in the name of the Lord // and by their word shall every controversy and every stroke be tried And the priests the sons of Levi shall come near,.... Who were clearly of the tribe of Levi, as Aben Ezra notes; about whom there could be no dispute;...

And the priests the sons of Levi shall come near,.... Who were clearly of the tribe of Levi, as Aben Ezra notes; about whom there could be no dispute; for it seems there sometimes were persons in that office, of whom there was some doubt at least whether they were of that tribe; these seem to be such that belonged to the court of judicature at Jerusalem; see Deu 17:9, who were to be present at this solemnity, to direct in the performance of it, and to judge and determine in any matter of difficulty that might arise:

for them the Lord thy God hath chosen to minister unto him; in the service of the sanctuary, by offering sacrifices, &c.

and to bless in the name of the Lord; the people; see Num 6:23.

and by their word shall every controversy and every stroke be tried; every controversy between man and man respecting civil things, and every stroke or blow which one man may give another; and whatsoever came before them was tried by them, according to the respective laws given concerning the things in question, and were not determined by them in an arbitrary way, according to their own will and pleasure; see Deu 17:8.

Gill: Deu 21:6 - And all the elders of that city that are next unto the slain man // shall wash their hands over the heifer that is beheaded in the valley And all the elders of that city that are next unto the slain man,.... The whole court of judicature belonging to it, all the magistracy of it; even th...

And all the elders of that city that are next unto the slain man,.... The whole court of judicature belonging to it, all the magistracy of it; even though there were an hundred of them, Maimonides x says:

shall wash their hands over the heifer that is beheaded in the valley: in token of their innocence, and this they did not only for themselves, but for the whole city, being the representatives of it; see Psa 26:6. Some think that this is a confirmation of the sense embraced by some, that it was a strong stream to which the heifer was brought; and there might be a stream of water here, and a valley also; though it would be no great difficulty to get from the city, which was near, a sufficient quantity of water to wash the hands of the elders with. This may denote the purification of sin by the blood of Christ, when it is confessed over him; and shows that priests and elders, ministers of the word, as well as others, stand in need of it; and that even those concerned in the death of Christ shared in the benefits of it.

Gill: Deu 21:7 - And they shall answer and say // our hands have not shed this blood // neither have our eyes seen And they shall answer and say,.... The elders of the city, at the time of the washing of their hands: our hands have not shed this blood; have been...

And they shall answer and say,.... The elders of the city, at the time of the washing of their hands:

our hands have not shed this blood; have been no ways concerned in it, nor accessory to it: the Targum of Jonathan is,"it is manifest before the Lord that he did not come into our hands, nor did we dismiss him, that has shed this blood;''which is more fully explained in the Misnah y; for had they been aware of him, or had any suspicion of him or his design, they would have detained him, or at least would not have suffered him to have departed alone:

neither have our eyes seen; it, or him; so the Targum of Jerusalem,"our eyes have not seen him that hath shed this blood;''by which expression is meant, that they had no manner of knowledge of the murderer, nor of any circumstance that could lead them to suspect or conclude who he was.

Gill: Deu 21:8 - Be merciful, O Lord, to thy people Israel, whom thou hast redeemed // and lay not innocent blood unto thy people of Israel's charge // and the blood shall be forgiven them Be merciful, O Lord, to thy people Israel, whom thou hast redeemed,.... Out of Egyptian bondage, and claimed as his own; and therefore it is requested...

Be merciful, O Lord, to thy people Israel, whom thou hast redeemed,.... Out of Egyptian bondage, and claimed as his own; and therefore it is requested he would be favourable to them, and show them mercy, and not punish them for a sin they were entirely ignorant of, though done by some one among them, whom as yet they could not discover. The words seem to be the words of the elders continued, who having made a declaration of their innocence, humbly request mercy of God, not only for themselves, but for all the people of Israel; yet, both the Targums of Onkelos and Jonathan take them to be the words of the priests, and so does Jarchi, and the same is affirmed in the Misnah z:

and lay not innocent blood unto thy people of Israel's charge; impute not the guilt of innocent blood to a people in general, when only a single person, and he unknown, is chargeable with it: or put it not "in the midst" of thy people; let it not be placed to the whole, because it cannot be found out whose it is, though it is certain it is one in the midst of them:

and the blood shall be forgiven them; that is, God will not impute it, and place it to their account, or lay it to their charge; but will graciously consider the beheading of the heifer as an expiation of it: it is said in the Misnah a,"if the murderer is found before the heifer is beheaded, it goes forth and feeds among the herd; but if after it is beheaded, it is buried in the same place; and again, if the heifer is beheaded, and after that the murderer is found, he shall be slain;''so the Targums, and Jarchi on the next verse.

Gill: Deu 21:9 - So shalt thou put away the guilt of innocent blood from among you // when thou shalt do that which is right in the sight of the Lord So shalt thou put away the guilt of innocent blood from among you,.... Which otherwise, the person not being found out, and brought to just punishment...

So shalt thou put away the guilt of innocent blood from among you,.... Which otherwise, the person not being found out, and brought to just punishment for it, would devolve upon the whole. Aben Ezra interprets it the punishment of innocent blood, which, by the above method being taken, would not be inflicted on them:

when thou shalt do that which is right in the sight of the Lord; as it was to observe this law concerning the beheading of the heifer, with all the rites and ceremonies belonging to it here enjoined; as well as every other command, statute, and ordinance of the Lord, which are all right to be done, Psa 19:8.

Gill: Deu 21:10 - When thou goest forth to war against thine enemies // and the Lord thy God hath delivered them into thine hands // and thou hast taken them captive When thou goest forth to war against thine enemies,.... This refers to an arbitrary war, as Jarchi remarks, which they entered into of themselves, of ...

When thou goest forth to war against thine enemies,.... This refers to an arbitrary war, as Jarchi remarks, which they entered into of themselves, of choice, or through being provoked to it by their enemies; and not a war commanded by the Lord, as that against the seven nations of Canaan, and against Amalek; since there were to be no captives in that war, but all were to be destroyed:

and the Lord thy God hath delivered them into thine hands; given them the victory over their enemies, so that they were obliged to surrender themselves to them prisoners of war:

and thou hast taken them captive, or "led his or their captivity b captive"; led them captive who used to lead others, denoting their conquest of victorious nations; see a like phrase in Psa 68:18.

Gill: Deu 21:11 - And seest among the captives a beautiful woman // and hast a desire unto her // that thou wouldest have her to thy wife And seest among the captives a beautiful woman,.... Whether a virgin, wife, or widow, according to the Jewish writers, even though another man's wife;...

And seest among the captives a beautiful woman,.... Whether a virgin, wife, or widow, according to the Jewish writers, even though another man's wife; so Jarchi c, and Maimonides d; the marriages of Gentiles being reckoned by the Jews no marriages:

and hast a desire unto her; being captivated with her beauty; some understand this of the strength and rage of lust, but it rather signifies a passionate desire of enjoying her in a lawful way, as follows:

that thou wouldest have her to thy wife; to be married to her in a legal manner; for though it was not allowed the Israelites to marry any of the seven nations of Canaan, nor indeed with any of other nations continuing in their idolatry; yet they might marry such as became their captives and servants, and were wholly in their own power; and especially if proselytes to their religion, and which this fair captive was to become before marriage, as is by some gathered from the following things to be done by her; though after all, this was only a permission, because of the hardness of their hearts, as is said of divorce; and that such marriages were not very grateful to God appears, as some have observed, from the ceremonies used before marriage, to render her contemptible; and the easy dismission of her afterwards, according to the sense of some interpreters.

Gill: Deu 21:12 - Then thou shalt bring her home to thine house // thou shalt bring her into the midst of thine house // and she shall shave her head // and pare her nails Then thou shalt bring her home to thine house,.... In order to make her his wife, after some things were done here directed to; for this is not to be ...

Then thou shalt bring her home to thine house,.... In order to make her his wife, after some things were done here directed to; for this is not to be understood of his taking her home with a view to defile her, as Maimonides e interprets it; who observes, that when a man's lust so rages that he cannot subdue it, yet he ought not publicly to satisfy his lust, but to have the woman into a private and secret place, as it is said:

thou shalt bring her into the midst of thine house; nor was he permitted to lie with her in the camp, nor was it lawful for him to defile her a second time, until her mourning was at an end; though elsewhere f he gives a different sense of this passage, and supposes the man to have lain with the captive woman, before the introduction of her into his house; for it is a notion that prevails with the Jewish writers, that an Israelitish soldier might lie once with an Heathen woman taken captive, to gratify his lust, but might not repeat it; so it is said in the Talmud g; yet it must be observed, that there are some, though but few, who are of opinion that the first congress was unlawful, and that he might not touch her until certain conditions were fulfilled, and they were married, as R. Jochanan h; and which is embraced, supported, and defended by Abarbinel on the place, and in which he is undoubtedly right; and so it is understood by Josephus i and Philo k; for this law gives no liberty nor countenance to the violation of the beautiful captive. The plain meaning is, that when a Jewish soldier was passionately in love with a captive, and was desirous of making her his wife, he was to take her home to his house, where she was to remain, to see whether his passion of love would subside, or the woman become a proselyte, or however till certain rites were observed, and then he was permitted to marry her:

and she shall shave her head; either that she might be the less engaging, her flowing locks, or plaited hair, or modish headdress, being removed from her, which had served to excite a passion for her; or as a token of mourning for her present afflicted state and condition; and in afflicted circumstances it was usual to shave the head; see Job 1:20; and though it was forbidden the Israelites, yet not Gentiles; Deu 14:1.

and pare her nails; this and the former some think were ordered to make her fit to be his wife, and were a sort of purification of her, and an emblem of her having renounced Heathenism, and having departed from it, and laid aside all superfluity of former naughtiness; but this phrase is interpreted in the Targum of Onkelos, "let her nails grow"; and so the Arabic version: and this the Jewish writers say was ordered to be done, that she might appear ugly and disagreeable to him, and be abhorred by him; so Jarchi, Aben Ezra, and Ben Melech; the same is observed by Maimonides l, and is the sense of R. Akiba m. Another of their writers n think it refers to a custom in some nations to dye their nails."The daughters of the Heathens (he says) used to adorn the nails of their hands and feet, and dye them with various colours, according to the custom of the Ishmaelites (or Turks); that there might be a variety in their hands, and men might look at them, take them and handle them until the fire of hell, and an evil concupiscence, burned; wherefore this is ordered that they might let them grow, without any preparation or die.''But perhaps this neglect of their nails, and suffering them to grow, was in token of mourning as well as shaving the head, as also sometimes even paring the nails was done on the same account.

Gill: Deu 21:13 - And she shall put the raiment of her captivity from off her // and shall remain in thine house // and bewail her father and her mother a full month // and after that thou shalt go in unto her // and be her husband, and she shall be thy wife And she shall put the raiment of her captivity from off her,.... Her beautiful garments, and gay apparel, in which she was taken captive; and which te...

And she shall put the raiment of her captivity from off her,.... Her beautiful garments, and gay apparel, in which she was taken captive; and which tended to stir up the stronger affection for her, and greater desire after her; and therefore, as some think, were ordered to be removed, to abate the ardour of love to her. Jarchi observes, that the daughters of the Gentiles used to adorn themselves in war, that they might cause others to commit fornication with them; and another writer before referred to says o, the daughters of Heathens used to adorn themselves in raiment of silk, and purple, and fine linen, and needlework, to allure and entice men with them; and therefore the law obliges to put off her beautiful garments, and clothe her with old worn out ones, that she might be less agreeable to him; though the putting off her fine clothes, and being clad with sordid ones, might be only as a token of mourning; as it was customary at such times to lay aside richer clothing, and put on sackcloth, Jon 3:6.

and shall remain in thine house: shut up there, and never stir out, as the same writer interprets it. Maimonides p says, that she was to be with him in the house, that going in and out he might see her, and she become abominable to him; though perhaps it was only that he might have an opportunity of observing her manners, and of conversing with her, in order to make a proselyte of her; so the Targum of Jonathan interprets it of dipping herself, and becoming a proselytess in his house; or else, as the rest, her abiding in the house, and not going out, might be on account of mourning, as follows:

and bewail her father and her mother a full month; who were either dead in the battle, or however she had no hope of seeing them any more, being a captive, and likely to be settled in another man's house in a foreign country, and so take her farewell of her father's house in this mournful manner. The Jews are divided about the sense of these words; some take them simply to signify her parents, others her idols, according to Jer 2:17. The Targum of Jonathan is,"and weep for the idols of the house of her father and her mother;''meaning not for the loss of them, but for the idolatry of her father's house she was now convinced of, being become a proselytess, according to the paraphrast; but the last seems only to have respect to the loss of her father and mother, which she was to bewail a whole month, or "a moon of days" q; as many days as the moon is going its course, which it finishes in twenty seven days, seven hours, and forty three minutes, and this is called the periodical month; but is longer in passing from one conjunction of it with the sun to another, called the synodical month, and its quantity is twenty nine days, twelve hours, and forty four minutes. Maimonides r says, she was to stay in his house three months, one month of mourning, and two after that, and then he was to marry her. The reason of this the Targum of Jonathan explains, by paraphrasing the words thus,"and shall stay three months, that it may be known whether she is with child;''that is, by his lying with her before when taken with her beauty, that so he might distinguish this child begotten on her in Heathenism, from what he might have by her after marriage, which is supposed to be the case of Tamar and Absalom; but as there is no foundation in the text for a permission to lie with her before marriage, so neither for these additional months; only one month was required, which was the usual time for mourning for deceased relations; see Num 20:29.

and after that thou shalt go in unto her; and not before:

and be her husband, and she shall be thy wife he continuing to love her, and she having become a proselytess.

Gill: Deu 21:14 - And it shall be, if thou have no delight in her // then thou shalt let her go whither she will // but thou shalt not sell her at all for money // thou shalt not make merchandise of her // because thou hast humbled her And it shall be, if thou have no delight in her;.... Either some time after marriage: then thou shalt let her go whither she will; by a bill of div...

And it shall be, if thou have no delight in her;.... Either some time after marriage:

then thou shalt let her go whither she will; by a bill of divorce, as the Targum of Jonathan, who understands it in this sense, and as the connection of the words seems to require; or else before marriage, at the month's end, or any time before, that if his affections cooled towards her, and all the above methods tended to abate his love of her, then he was obliged to dismiss her, or to grant her her freedom, and let her go wherever she pleased; she was no longer his captive, nor his servant:

but thou shalt not sell her at all for money; as he might have done if he had not made such a proposal to her, and obliged her to the observance of such rites and ceremonies as he did, in order to make her his wife:

thou shalt not make merchandise of her; which seems to express the same thing, and therefore something else is rather intended; as that he should neither make any gain of her by selling her to another, nor retain her in his own service, nor make use of her as a slave; so Jarchi says, that in the Persian language they call service by this word, and which also he says he learnt from an eminent writer of theirs, R. Moses Hadarsan; with which Maimonides s agrees, who explains it, shall make no use of her service, or serve himself by her; he should have no profit by her, either by sale, or servitude:

because thou hast humbled her; which phrase it must be owned is often, used of unlawful commerce with a woman, of defiling her, or violating her chastity; and so may seem to confirm the notion of those who think that he lay with her before he took her to his house, and therefore, upon a refusal to marry her afterwards, was obliged to this loss; though the word signifies any kind of affliction, as this was a very great one, a great mortification to her, to be taken into his house, to have her head shaved, and her nails pared, or suffered to grow, and her fine clothes changed for sordid ones; and all this with a profession of a design to marry her, and yet after all is deceived and disappointed by him; wherefore for such a conduct toward her he was obliged to give her her freedom.

Gill: Deu 21:15 - If a man have two wives // one beloved and another hated // and they have borne him children both, the beloved and the hated // and if the firstborn son be hers that was hated If a man have two wives,.... Which is supposed, but not approved of, though permitted because of the hardness of men's hearts; for it was not so from ...

If a man have two wives,.... Which is supposed, but not approved of, though permitted because of the hardness of men's hearts; for it was not so from the beginning, when only one man and one woman were created, and joined together in marriage; but as it was connived at, and become customary, a law is made to prevent confusion, and preserve order in families:

one beloved and another hated; or less loved, yet continued his wife, and not divorced. Aben Ezra observes, this follows upon the former, because it is there said, that though first he had a desire to her (the captive beautiful woman), yet afterwards had no delight in her:

and they have borne him children both, the beloved and the hated; as Rachel and Leah did to Jacob, who were, the one very much beloved by him, and the other less:

and if the firstborn son be hers that was hated; or not so much beloved as the other, as was the case in the above instance.

Gill: Deu 21:16 - Then it shall be, when he maketh his sons to inherit that which he hath // that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn Then it shall be, when he maketh his sons to inherit that which he hath,.... By a will in writing, or byword of mouth, or by a deed of gift, actually ...

Then it shall be, when he maketh his sons to inherit that which he hath,.... By a will in writing, or byword of mouth, or by a deed of gift, actually bestowing his goods upon them, and dividing among them what he is for the present possessed of; see Luk 15:12,

that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn; that is, when such is the case, that the son of his wife he has the least value for is really his firstborn, he may not, through favour and affection to the wife he loves better, prefer her son, and declare him to be the firstborn, by devising to him or bestowing on him the double portion of his goods; for so to do would not be right, or agreeably to the will and law of God; for though previous to this law the birthright was given to Joseph, the eldest son of Rachel, the most beloved wife of Jacob, before Reuben who was the son of Leah, less beloved by him, and was in fact his firstborn; yet this was owing to the sin of Reuben, and by the appointment of God; see Gen 49:3.

Gill: Deu 21:17 - But he shall acknowledge the son of the hated for the firstborn // by giving him a double portion of all that he hath // for he is the beginning of his strength But he shall acknowledge the son of the hated for the firstborn,.... Own him and declare him to be so, both by his will and the division of goods by h...

But he shall acknowledge the son of the hated for the firstborn,.... Own him and declare him to be so, both by his will and the division of goods by him; or he shall "separate" him, as Onkelos; distinguish him from all his other sons, and make known to all, as the Targum of Jonathan, that he is his firstborn:

by giving him a double portion of all that he hath; or, "that is found with him" t; which he was in the possession of when he made his will, or divided his goods; and so refers not to what might come into his hands afterwards, or should be his in reversion afterwards; in this the firstborn had not his double portion, only in what his father was for the present possessed of; so that if a man had two sons, his goods were divided into three parts, and the firstborn took two parts, and the other the third; if three sons, they were divided into four parts, of which the firstborn had two parts, and the others each of them one; if four sons, they were divided into five parts, and the firstborn took two, and the other three one apiece, and so in proportion; the division was made according to their number:

for he is the beginning of his strength; as Jacob said, of Reuben; see Gill on Gen 49:3 the right of the firstborn is his; before this law was given, there was a birthright, or a privilege belonging to the firstborn, which gave him the preeminence in the family to his brethren; but whether he was entitled to a double portion of goods, previous to this law, is not certain; however, by this it was his right, and might not be alienated from him; for, according to the Jewish canons u,"if a man say, such an one my son, the firstborn, shall not take the double portion, and my son such an one shall not inherit with his brethren, he says nothing, cause he disposes contrary to what is written in the law.''This law of the firstborn in the mystery of it may respect our Lord Jesus Christ, the firstborn of God, and the firstborn of Mary; and who had a double portion of the gifts and grace of the Spirit, or rather the Spirit without measure, the oil of gladness he was anointed with above his fellows, and is the firstborn among many brethren, among whom in all things he has the preeminence; and also the elect of God, the church of the firstborn, whose names are written in heaven, who have a double portion, both temporal and spiritual things, the promise of this life and that to come, grace here and glory hereafter; and the ultimate glory is but one inheritance, they all share alike in, being equally children, and all firstborn; and it may have regard also to the Jewish and Gentile churches, the former was the beloved wife, the latter some time not beloved, and yet the children of the Gentile church have a larger measure of the Spirit than those of the jewish church had; see Rom 9:25.

Gill: Deu 21:18 - If a man have a stubborn and rebellious son // which will not obey the voice of his father, or the voice of his mother If a man have a stubborn and rebellious son,.... It is observed w that this law quickly follows, and is subjoined to that which relates to the marriag...

If a man have a stubborn and rebellious son,.... It is observed w that this law quickly follows, and is subjoined to that which relates to the marriage of a woman taken captive, because often from such marriages wicked and refractory children have sprung, and which they exemplify in the case of Absalom, whose mother they say David took in war and married: the character of such a son follows, and by which it may be known that he is stubborn and rebellious; stubborn in his nature, and rebellious in his actions; behaves contrary to the laws of God, and the instructions of his parents; what he should do, that he does not; and what he should not do, that he does; will not do what is commanded him, and will do what is forbidden him, notwithstanding all counsels, admonitions, and corrections given him:

which will not obey the voice of his father, or the voice of his mother; is disobedient to the commands of either of them; see Pro 30:17 and, when they have chastened him, will not hearken to them; when they have reproved him by words, and corrected him with blows; the Jews understand this of scourging or beating by the order of the sanhedrim, after admonition given; it is said x,"they admonish him before three (a court of judicature consisting of three judges), and they beat him; but it seems rather to respect private corrections of their own by words and stripes, which having no effect, they were to proceed as follows.''

Gill: Deu 21:19 - Then shall his father and his mother lay hold on him // and bring him out unto the elders of his city // and unto the gate of his place Then shall his father and his mother lay hold on him,.... With their own hands, or cause him to be apprehended by others, in which they were to agree,...

Then shall his father and his mother lay hold on him,.... With their own hands, or cause him to be apprehended by others, in which they were to agree, and which the Jews gather from hence;"if (say they y) the father is willing (to bring him to justice), and the mother not willing, if his father is not willing and the mother is willing, he is not reckoned a stubborn or rebellious son, until they both agree:"

and bring him out unto the elders of his city; according to the Misnah z, the sanhedrim, or court of judicature, consisting of twenty three; for they say, that after he has been admonished and scourged by order of the bench of three, if he returns to his corrupt and wicked ways again, he is judged by the court of twenty three:

and unto the gate of his place; or city, where the court sat; so the Targums of Onkelos and Jonathan, to the gate of the sanhedrim of his place.

Gill: Deu 21:20 - And they shall say unto the elders of his city // this our son is stubborn and rebellious, he will not obey our voice // he is a glutton and a drunkard And they shall say unto the elders of his city,.... In open court, what follows, at the same time, according to the Targum of Jonathan, acknowledging ...

And they shall say unto the elders of his city,.... In open court, what follows, at the same time, according to the Targum of Jonathan, acknowledging their own sins, for which such a calamity had befallen them, saying,"we have transgressed the decree of the word of the Lord, because is born unto us a son that is stubborn, &c.''see Joh 9:2.

this our son is stubborn and rebellious, he will not obey our voice; one of an obstinate disposition, will have his own will and way, is perverse and refractory; honours not, but despises his parents, and is disobedient to their commands, unruly and ungovernable: the Jews gather a many things from hence, for which there is little foundation, as that they must be neither dumb, nor blind, nor deaf; though what they further observe is not much amiss, concerning this rebellious child, that the law respects a son and not a daughter, because a daughter generally is more tractable; and less capable of doing mischief than a son; and a son and not a man, for if at man's estate, and for himself, he is not under the power of his parents; and yet not a child or a little one, for that is not comprehended in the commands; he must be according to them thirteen years of age and one day, and he must be a son and not a father b:

he is a glutton and a drunkard; which, according to the Misnah c, is one that eats half a pound of flesh, and drinks half a log of Italian wine; R. Jose says, a pound of flesh and a log of wine; but the decision was not according to him; the first rule stood: now half a pound of flesh, and half a log of wine, which was about three egg shells, or a quarter of a pint, would be at this day reckoned very little by our grandsons of Bacchus, as Schickard observes d; but in an age of severer discipline, as he says, in the tender candidates of temperance, it was reckoned too much, and was a presage of a future glutton: and it must be further observed to denominate him a rebellious son, what he ate and drank was to be what he stole from his parents, and did not eat and drink it at home, but abroad, and in bad company; so Jarchi remarks on the text, he is not guilty until he steals, and eats half a pound of flesh, and drinks half a log of wine; in which he seems to have respect to the Jewish canon e,"if he steals from his father and eats it in a place in his father's power, or from others and eats it in a place in their power, or from others and eats it in a place in his father's power; he is not reckoned a stubborn and rebellious son, unless he steals from his father, and eats it in a place in the power of others,''see Pro 23:20, the Jews seem to refer to this when they charged Christ with being a glutton and a winebibber, Mat 11:19 being desirous of having him thought as such an one.

Gill: Deu 21:21 - And all the men of his city shall stone him with stones, that he die // so shalt thou put away evil from among you // and all Israel shall hear, and fear And all the men of his city shall stone him with stones, that he die,.... The populace; that is, after his trial is finished, and he is condemned to d...

And all the men of his city shall stone him with stones, that he die,.... The populace; that is, after his trial is finished, and he is condemned to die; and he was not stoned until the three first judges were there (by whom he was admonished, and ordered to be beaten), as it it said, "this is our son", this is he that was beaten before you f; and according to the Targum of Jonathan,"if he feared (God, and showed any token of repentance) and received instruction, and they (his parents) desired to preserve him alive, they preserved him; but if he refused and was rebellious, then they stoned him;''but the Jews say this law, and that of retaliation, were never put into execution:

so shalt thou put away evil from among you; put a stop to, and prevent such an evil for the future, and remove the guilt of it; or, as the Targum of Jonathan, him that doeth that evil:

and all Israel shall hear, and fear; it being to be publicly notified throughout the land, that such an one suffered death for such a crime, which would be a means of deterring others from the same; so Jarchi remarks,"here (says he) a proclamation was necessary to be made by the sanhedrim, as that such an one was stoned because he was stubborn and rebellious;''for the mystical sense of this see Eph 2:2.

Gill: Deu 21:22 - And if a man have committed a sin worthy of death // and he be to be put to death, and thou hang him, on a tree And if a man have committed a sin worthy of death,.... This before mentioned, or any other that deserves death, any kind of death, as strangling, kill...

And if a man have committed a sin worthy of death,.... This before mentioned, or any other that deserves death, any kind of death, as strangling, killing with the sword, burning and stoning, to which the Jews restrain it here:

and he be to be put to death, and thou hang him, on a tree; is condemned to stoning, and after that they hang him, as the Targum of Jonathan; and according to the Jewish Rabbins, as Jarchi observes, all that were stoned were to be hanged, and only men, not women g; for it is remarked that it is said "him" and not "her" h: about this there is a dispute in the Misnah i;"all that are stoned are hanged, they are the words of R. Eliezer; but the wise men say none are to be hanged but the blasphemer and idolater; a man is to be hanged with his face to the people, a woman with her face to the tree, they are the words of R. Eliezer; but the wise men say, a man is to be hanged, but no woman, to whom R. Eliezer replied, did not Simeon Ben Shetach hang women in Ashkelon? they answered him, he hung eighty women (at once), but they do not judge or condemn two in one day;''so that this was a particular case at a particular time, and not be drawn into an example: in the same place it is asked,

"how they hang one? they fix a beam in the earth, and a piece of wood goes out of it (near the top of it, as one of the commentator k remarks), and join his two hands together and hang him;''that is, by his hand, not by his neck, as with us, but rather in the crucifixion; only in that the hands are spread, and one hand is fastened to one part of the cross beam, and the other to the other end.

Gill: Deu 21:23 - His body shall not remain all night upon the tree // but thou shalt in any wise bury him in that day // for he that is hanged is accursed of God // that thy land be not defiled, which the Lord thy God giveth thee for an inheritance His body shall not remain all night upon the tree,.... Which is to be understood of any and everyone that was hanged, and not of the rebellious son on...

His body shall not remain all night upon the tree,.... Which is to be understood of any and everyone that was hanged, and not of the rebellious son only; of whom Josephus l says, that he was to be stoned by the multitude without the city, and having remained a whole day for a spectacle unto all, was to be buried at night; and indeed such a person was not to remain hanging on the tree any part of the night, but to be taken down at sun setting; so the Targum of Jonathan,"ye shall bury him at sun setting;''so says Maimonides m, they hang a man near the setting of the sun and loose him immediately, and if he continues they transgress a negative precept, "his body shall not remain", &c. yea, according to him and to the Misnah n, and which agrees with the practice of the Jews to this day, not only those that were put to death by the sanhedrim, but whoever suffered his dead to remain unburied a night transgressed a negative command, unless he kept him for his honour, to get for him a coffin and shroud:

but thou shalt in any wise bury him in that day: by all means, if possible; malefactors were not buried in the sepulchre of their fathers, but there were two burying places provided by the sanhedrim, one for those that were stoned and burnt, and another for those that were killed with the sword and strangled o; and even the instruments of their death were to be buried also, as Maimonides p relates, the tree on which he is hanged is buried with him, that there may be no remembrance of the evil, and they say, this is the tree on which such an one was hanged; and so the stone with which he is stoned, and the sword with which he is killed, and the napkin with which he is strangled, all are buried in the place where he is put to death, but not in the grave itself:

for he that is hanged is accursed of God: plainly appears to be so, having committed some foul sin which has brought the curse of God upon him, and which being hanged on a tree was a plain proof and declaration of; and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that"because he sinned before the Lord he is hanged,''and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage; on the mention of which it is said q,"it is as if he should say, wherefore is he hanged? because he cursed God, and the name of God was found profaned:''but though this, or any other capital crime, may be allowed to be the reason of the man's being hanged, and so apparently accursed; yet this is not the reason of his being loosed from thence, but his having bore the curse and satisfied the law: and hence this is applied to Christ by the apostle, in Gal 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered; or that thereby he redeemed them from the curse of the law, as the apostle expresses it:

that thy land be not defiled, which the Lord thy God giveth thee for an inheritance: which is another reason for taking down the body from the tree and burying it, lest the land of Canaan, which the Lord had given them for an inheritance, and which was typical of the undefiled inheritance, 1Pe 1:4 should be polluted, both in a natural sense, through the putrefaction and corruption, and the disagreeable smell of a dead body, and in a ceremonial sense, as every carcass was defiling, if a person but entered where it was; and therefore a dead body was not to be left hanging openly in the air, and rotting there.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Deu 21:1 Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

NET Notes: Deu 21:2 Heb “surrounding the slain [one].”

NET Notes: Deu 21:3 Heb “slain [one].”

NET Notes: Deu 21:4 The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.

NET Notes: Deu 21:5 Heb “every controversy and every blow.”

NET Notes: Deu 21:6 Heb “wadi,” a seasonal watercourse through a valley.

NET Notes: Deu 21:7 Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.

NET Notes: Deu 21:8 Heb “and do not place innocent blood in the midst of your people Israel.”

NET Notes: Deu 21:9 Heb “in the eyes of” (so ASV, NASB, NIV).

NET Notes: Deu 21:10 Heb “gives him into your hands.”

NET Notes: Deu 21:11 Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

NET Notes: Deu 21:12 This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among th...

NET Notes: Deu 21:13 Heb “go unto,” a common Hebrew euphemism for sexual relations.

NET Notes: Deu 21:14 You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already hum...

NET Notes: Deu 21:15 Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates...

NET Notes: Deu 21:16 Heb “the hated.”

NET Notes: Deu 21:17 Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood...

NET Notes: Deu 21:18 Heb “and he does not listen to them.”

NET Notes: Deu 21:20 The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of t...

NET Notes: Deu 21:21 Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, ̶...

NET Notes: Deu 21:22 Heb “him.”

NET Notes: Deu 21:23 The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to ...

Geneva Bible: Deu 21:1 If [one] be found ( a ) slain in the land which the LORD thy God giveth thee to possess it, lying in the field, [and] it be not known who hath slain h...

Geneva Bible: Deu 21:4 And the elders of that city shall bring down the heifer unto a rough ( b ) valley, which is neither eared nor sown, and shall strike off the heifer's ...

Geneva Bible: Deu 21:8 Be merciful, ( c ) O LORD, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blo...

Geneva Bible: Deu 21:12 Then thou shalt bring her home to thine house; ( d ) and she shall shave her head, and pare her nails; ( d ) Signifying that her former life must be ...

Geneva Bible: Deu 21:13 And she shall put the raiment of her captivity from off her, and shall remain in thine house, ( e ) and bewail her father and her mother a full month:...

Geneva Bible: Deu 21:15 If a man have two wives, one beloved, and another ( g ) hated, and they have born him children, [both] the beloved and the hated; and [if] the firstbo...

Geneva Bible: Deu 21:17 But he shall acknowledge the son of the hated [for] the firstborn, by giving him a ( h ) double portion of all that he hath: for he [is] the beginning...

Geneva Bible: Deu 21:18 If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his ( k ) mother, and [that], when they have...

Geneva Bible: Deu 21:21 And all the men of his city shall ( l ) stone him with stones, that he die: so shalt thou put evil away from among you; and all Israel shall hear, and...

Geneva Bible: Deu 21:23 His body shall not remain ( m ) all night upon the tree, but thou shalt in any wise bury him that day; (for he that is hanged [is] accursed of God;) t...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Deu 21:1-9 - --If a murderer could not be found out, great solemnity is provided for putting away the guilt from the land, as an expression of dread and detesting of...

MHCC: Deu 21:10-14 - --By this law a soldier was allowed to marry his captive, if he pleased. This might take place upon some occasions; but the law does not show any approv...

MHCC: Deu 21:15-17 - --This law restrains men from disinheriting their eldest sons without just cause. The principle in this case as to children, is still binding to parents...

MHCC: Deu 21:18-21 - --Observe how the criminal is here described. He is a stubborn and rebellious son. No child was to fare the worse for weakness of capacity, slowness, or...

MHCC: Deu 21:22-23 - --By the law of Moses, the touch of a dead body was defiling, therefore dead bodies must not be left hanging, as that would defile the land. There is on...

Matthew Henry: Deu 21:1-9 - -- Care had been taken by some preceding laws for the vigorous and effectual persecution of a wilful murderer (Deu 19:11 etc.), the putting of whom to ...

Matthew Henry: Deu 21:10-14 - -- By this law a soldier is allowed to marry his captive if he pleased. For the hardness of their hearts Moses gave them this permission, lest, if they...

Matthew Henry: Deu 21:15-17 - -- This law restrains men from disinheriting their eldest sons out of mere caprice, and without just provocation. I. The case here put (Deu 21:15) is v...

Matthew Henry: Deu 21:18-23 - -- Here is, I. A law for the punishing of a rebellious son. Having in the former law provided that parents should not deprive their children of their r...

Keil-Delitzsch: Deu 21:1-9 - -- The reason for grouping together these five laws, which are apparently so different from one another, as well as for attaching them to the previous ...

Keil-Delitzsch: Deu 21:10-11 - -- Treatment of a Wife who had been a Prisoner of War. - If an Israelite saw among the captives, who had been brought away in a war against foreign nat...

Keil-Delitzsch: Deu 21:12-14 - -- When the woman was taken home to the house of the man who had loved her, she was to shave her head, and make, i.e., cut, her nails (cf. 2Sa 19:25), ...

Keil-Delitzsch: Deu 21:15-17 - -- The Right of the first-born. - Whilst the previous law was intended to protect the slave taken in war against the caprice of her Israelitish master,...

Keil-Delitzsch: Deu 21:18-19 - -- Punishment of a Refractory Son. - The laws upon this point aim not only at the defence, but also at the limitation, of parental authority. If any on...

Keil-Delitzsch: Deu 21:20 - -- Here they were to accuse the son as being unmanageable, refractory, disobedient, as "a glutton and a drunkard."These last accusations show the reaso...

Keil-Delitzsch: Deu 21:21 - -- In consequence of this accusation, all the men of the town were to stone him, so that he died. By this the right was taken away from the parents of ...

Keil-Delitzsch: Deu 21:22-23 - -- Burial of those who had been Hanged. - If there was a sin upon a man, מות משׁפּט , lit., a right of death, i.e., a capital crime (cf. Deu 19...

Constable: Deu 5:1--26:19 - --IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26 ". . . Deuteronomy contains the most compre...

Constable: Deu 12:1--25:19 - --B. An exposition of selected covenant laws 12-25 Moses' homiletical exposition of the law of Israel that...

Constable: Deu 19:1--22:9 - --6. Laws arising from the sixth commandment 19:1-22:8 The sixth commandment is, "You shall not mu...

Constable: Deu 21:1-9 - --Unsolved murders 21:1-9 "The reason for grouping these five laws [in ch. 21], which are ...

Constable: Deu 21:10-21 - --Wives and children 21:10-21 Everything in this section has some connection with the sixt...

Constable: Deu 21:10-14 - --Limits on a husband's authority 21:10-14 Israelite men could marry women from di...

Constable: Deu 21:15-17 - --Limits on a father's authority 21:15-17 The first-born son was to receive the tr...

Constable: Deu 21:18-21 - --The punishment of an incorrigible child 21:18-21 The previous ordinance guarded ...

Constable: Deu 21:22--22:9 - --Respect for life 21:22-22:8 This section opens and closes with references to death (21:2...

Constable: Deu 21:22-23 - --The burial of a hanged person 21:22-23 "The preceding law had proceeded from par...

Guzik: Deu 21:1-23 - Various Laws Deuteronomy 21 - Various Laws A. The law of an unsolved murders. 1. (1) The presence of an unsolved murder. If anyone is found slain, lying in the...

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Pendahuluan / Garis Besar

JFB: Deuteronomy (Pendahuluan Kitab) DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the for...

JFB: Deuteronomy (Garis Besar) MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46) THE STORY IS CONTINUED. (Deu. 2:1-37) CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20) AN E...

TSK: Deuteronomy (Pendahuluan Kitab) The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less th...

TSK: Deuteronomy 21 (Pendahuluan Pasal) Overview Deu 21:1, The expiation of an uncertain murder; Deu 21:10, The usage of a captive taken to wife; Deu 21:15, The first-born is not to be d...

Poole: Deuteronomy (Pendahuluan Kitab) FIFTH BOOK of MOSES, CALLED DEUTERONOMY THE ARGUMENT Moses, in the two last months of his life, rehearseth what God had done for them, and their ...

Poole: Deuteronomy 21 (Pendahuluan Pasal) CHAPTER 21 How to expiate an uncertain murder, Deu 21:1-19 . The usage of a captive taken to wife, Deu 21:10-14 . The first born, though the son of...

MHCC: Deuteronomy (Pendahuluan Kitab) This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, ...

MHCC: Deuteronomy 21 (Pendahuluan Pasal) (Deu 21:1-9) The expiation of uncertain murder. (Deu 21:10-14) Respecting a captive taken to wife. (Deu 21:15-17) The first-born not to be disinheri...

Matthew Henry: Deuteronomy (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy This book is a repetition of very much both of the history ...

Matthew Henry: Deuteronomy 21 (Pendahuluan Pasal) In this chapter provision is made, I. For the putting away of the guilt of blood from the land, when he that shed it had fled from justice (Deu 21...

Constable: Deuteronomy (Pendahuluan Kitab) Introduction Title The title of this book in the Hebrew Bible was its first two words,...

Constable: Deuteronomy (Garis Besar) Outline I. Introduction: the covenant setting 1:1-5 II. Moses' first major address: a review...

Constable: Deuteronomy Deuteronomy Bibliography Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyt...

Haydock: Deuteronomy (Pendahuluan Kitab) INTRODUCTION. THE BOOK OF DEUTERONOMY. This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ...

Gill: Deuteronomy (Pendahuluan Kitab) INTRODUCTION TO DEUTERONOMY This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishne...

Gill: Deuteronomy 21 (Pendahuluan Pasal) INTRODUCTION TO DEUTERONOMY 21 This chapter treats of the beheading of the heifer, for the expiation of unknown murder, and the rules to be observe...

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