Deuteronômio 19
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 19
Wiersbe - Jesus Christ is our “city of refuge” (Heb. 6:18). When we trust Him, our sins are all forgiven and judgment is past (Rom. 8:1). Salvation is not probation. If the fugitive left the city, he was in danger of death. In Jesus Christ, we have eternal life (John 5:24). Our High Priest will never die; therefore, we are saved eternally (Heb. 7:23–28). (With the Word Bible Commentary) Rod Mattoon has an interesting explanation (some of his details are extra-biblical) that "Because of the importance of the cities, several conditions were met. The cities were spread out throughout the land where residents would be within a day's journey. They were placed on hills where they could be easily seen. They were for all men whether Jew or Gentile. The access to the cities were to be as easy as possible. The Sanhedrin was responsible to maintain the roads to these cities. The roads had to be free from any stumbling blocks, obstacles, or anything that would hurt the feet. Bridges were to be at least 32 cubits (48 feet) wide. Large signs were erected on every corner with the words miklac which means "refuge." The sign had to be large enough so they could be easily seen or read if in hot pursuit or flight. Two law students were placed on the route to accompany a fleeing refugee to the city in the event a blood avenger should catch up with the refugee. The lawyers would try to pacify the goel until there was a legal investigation. The gates of the cities were always open and attended 24 hours a day by men whose duty was to receive fugitives. The doors were always unlocked at night even in war time. Most gates of the cities were locked at night. The fugitive upon arrival would plead his case to the elders for a trial. He would be taken in and would be provided with shelter and food. The trial was usually within days. He would be judged by at least 23 officials. This was the amount needed for a guilty verdict. If the fugitive was found guilty of intentional murder, he was turned over to the blood avenger for execution. Bribes were not allowed (ED: AND NEITHER WAS RANSOM PAYMENT). If the fugitive was found innocent of the charges of premeditated murder, the fugitive could live only in the city of refuge until the death of the High Priest. He could then return home. If the fugitive died in the city, the bones were turned over to the family upon the death of the High Priest. If the fugitive was confined to the city, he was assigned convenient habitation, rent free. If he knew no trade, he was taught a trade for self-support. The mother of the High Priest would help feed and clothe this unfortunate victim so that they might not be impatient and pray for the death of their son (High Priest), upon whose death the fugitive's liberty and property were restored." (Numbers Commentary) Cities of Refuge were a foreshadowing of the refuge we find in Christ... Psalms 91:2 I will say to the LORD, “My refuge and my fortress, My God, in whom I trust!” Isaiah 25:4 For You have been a defense for the helpless, A defense for the needy in his distress, A refuge from the storm, a shade from the heat; For the breath of the ruthless Is like a rain storm against a wall. Hebrews 6:18+ so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. IVP Bible Background Commentary - Six of the Levitical cities were to serve as places of refuge for persons who had committed an unintentional homicide (see also Deut 4:41–43). This solution, which provides asylum to the accused and prevents the “blood avenger” from killing him, may be an extension or alternative to the use of asylum altars mentioned in Exodus 21:12–14+. The priestly community would have been concerned about polluting the altar and the sanctuary when a lawbreaker grasped the horns of the altar. Thus by extending the asylum zone to the entire city of refuge, this pollution would not happen, and the person accused would also have better accommodations until the trial was completed. Sacred cities or royal cities with privileged status are evidenced throughout the ancient Near East, but the protection they offer is often in terms of freedom from certain government imposed obligations, though one text speaks of a prohibition against shedding the blood of anyone under such protection. The concept of asylum is also found in classical sources and suggests an attempt on the part of the government to tighten control over the judicial system, removing the rights of revenge from families, and insuring due process....The concept of asylum and refuge is quite old. Babylonian and Hittite texts both speak of sacred space where all are to be protected. The inhabitants of the great temple cities of Nippur, Sippar and Babylon were granted special status because of the protection afforded by patron deities of these places. The principle was that only the god could withdraw protection from persons here, and thus no one could shed their blood without an omen or sign from the god (Herodotus has an example from the classical period). Egyptian tradition regarding asylum appears to apply only to the temple precinct rather than to the entire city. This would parallel the biblical examples in which a fugitive takes refuge at the altar (1 Kings 1:50–53; 2:28–34). G Campbell
Deuteronômio 19
Wiersbe adds "Rabbinical tradition states that there were signs at all the crossroads pointing the way to the nearest city of refuge.") THOUGHT - The question arises as to how this applies to NT believers. I'm glad you asked! The short answer is that in the Garden of Eden Satan murdered Adam (Jn 8:44) and since that fateful day all mankind has in effect been murdered, born dead in our trespasses and sins (Ro 5:12+, Eph 2:1+). We were in need of a blood avenger, a near kinsman to avenge our murder. Jesus Christ became a Man that He might become our Kinsman-Redeemer (see Table depicting Jesus as our Kinsman-Redeemer), but not only did He become our Kinsman-Redeemer but He also became our Blood Avenger (See discussion)
Deuteronômio 19
Wiersbe - In the nation of Israel, shedding innocent blood defiled the land, and one way to cleanse the land was to punish the offender. “Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it” (Num. 35:33NIV). (Be Equipped) Innocent (05355)(naqiy) “free” (free from, exempt) or “innocent,” it always refers to people who have been declared free of guilt or obligation. At times, nāqî simply means that a person is exempt from some obligation. For instance, Moses told the tribes who had chosen an inheritance on the east side of the Jordan that they must help their fellow tribes conquer the rest of the land; then they would be free from the obligation of further military service (Num. 32:22). Likewise, a man was exempt from military service during the first year of his marriage (Deut. 24:5). In 1 Ki. 15:22, King Asa grants no exemptions for those drafted to help clear away the ruins of the enemy city of Ramah. It appears that Joseph also uses the word in the sense of exemption from slavery when he is testing his brothers in Gen. 44:10. A person might also be considered free from the obligation of an oath. When Abraham sent his servant on a search for a bride for Isaac, he specified that if the girl were unwilling to return, the servant would be freed from his sworn obligation (Gen. 24:41). Similarly, the spies who promised Rahab mercy in return for her help specified that they would be free from their oath if she were to fail to hang a scarlet cord in the window (Josh. 2:17, 19f). Nāqî most often occurs in a context of legal guilt, penalty or innocence. At times, it can simply mean that a person escapes punishment, as in Exo. 21:28. More often, it carries the idea of one who is actually innocent, and not deserving of punishment. Exodus 23:7, for example, demands that the innocent be acquitted of false charges, and uses the word in tandem with “righteous.” Job and his friend Eliphaz employed it often in their discussions of whether or not Job could be considered innocent (Job 4:7; 9:23; 17:8; 22:19, 30; 27:17). The most common use of nāqî is in the phrase “innocent blood,” an idiom to describe people who are threatened with violence or murder, sometimes actually being killed without provocation (e.g., Deut. 19:10; 27:25; 1 Sam 19:5; 2 Ki. 21:16; 24:4; Pss. 94:21; 106:38; Prov. 6:17). DBL Hebrew - 1. innocent, i.e., pertaining to one free of blame and not guilty (Ex 23:7); 2. free from obligation, i.e., not be held in a legal accusation (Ex 21:28); 3. דָּם נָקִי (dām nā·qî) innocent person, (“innocent blood,”) formally, blood free of blame, i.e., a person morally pure and guiltless (2Ki 21:16) Naqiy - clean(1), exempt(1), free(5), free of obligation(1), go unpunished(1), guiltless(1), innocent(31). Gen. 24:41; Gen. 44:10; Exod. 21:28; Exod. 23:7; Num. 32:22; Deut. 19:10; Deut. 19:13; Deut. 21:8; Deut. 21:9; Deut. 24:5; Deut. 27:25; Jos. 2:17; Jos. 2:19; Jos. 2:20; 1 Sam. 19:5; 2 Sam. 3:28; 2 Sam. 14:9; 1 Ki. 15:22; 2 Ki. 21:16; 2 Ki. 24:4; Job 4:7; Job 9:23; Job 17:8; Job 22:19; Job 22:30; Job 27:17; Ps. 10:8; Ps. 15:5; Ps. 24:4; Ps. 94:21; Ps. 106:38; Prov. 1:11; Prov. 6:17; Isa. 59:7; Jer. 2:34; Jer. 7:6; Jer. 19:4; Jer. 22:3; Jer. 22:17; Jer. 26:15 ‘So you shall not pollute the land in which you are; for blood pollutes the land and no expiation (kapar) can be made for the land for the blood that is shed on it, EXCEPT by the blood of him who shed it. (Nu 35:33+) (See commentary on Murder Mystery in Israel Dt 21:1-9) Pollute (02610)(chaneph) means to be defiled, to be profane, to pollute, to corrupt, to be godless. "This word most often appears in association with the defilement of the land, suggesting a tainting not by active commission but by passive contact with those committing sin." (Baker) Chaneph denotes the pollution of the land through the shedding of blood (Nu. 35:33); through divorce (Jer. 3:1); and through breaking God's covenant (Isa. 24:5). The earth was "defiled" by the sins of Judah in the prophecy of Isaiah (Isa 24:5) and false prophets and priests were "profane" in Judah near the time of their exile to Babylon (Jer. 23:11). The land was considered "polluted" when adultery and wanton immorality were practiced. (Jer 3:1) The land "polluted" (Ps 106:38; Jer. 3:1, 9) as a result of sacrifice to idols and gross immorality. Baker adds that "Two notable exceptions to this linkage with the land further intensify the notion that the primary meaning is one of passive contamination. In Jeremiah, the Lord declared that the prophets and the priests were corrupted, seemingly by their association with the people's sin (Jer. 23:11)." (CWSD) Breaking of marriage vows to marry another precludes a return to the first mate; in the same way a favored people who drifted back and forth between devotion to idols and the Lord, pollutes the land (Jeremiah 3:1). The Hiphil stem describes the pollution of land. The murderer who had shed innocent blood was regarded as polluting the land (Numbers 35:33).
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Wiersbe - Murder was one of several capital crimes in Israel. Others were idolatry and sorcery (Lev. 20:1–6), blasphemy (24:10–16), violating the Sabbath (Num. 15:32–36), willful and repeated disobedience to parents (Deut. 21:18–21; Ex. 21:15, 17), kidnapping (Ex. 21:16), bestiality (22:19), homosexuality (Lev. 20:13), adultery, and the rape of an engaged maiden (Deut. 22:22–27). We don’t have this many capital crimes today, but Israel was a theocracy and her laws were God’s laws. To break the law was to sin against the Lord and defile the land, and the people needed to understand the seriousness of such actions. In 1972, the United States Supreme Court declared capital punishment unconstitutional but then reinstated it in 1976. Capital punishment may not restrain every would-be murderer from taking a life, but it does magnify the preciousness of human life as well as honor the law. (Be Equipped) Thus you shall purge (put away, remove, banish) the evil from Israel - Key phrase in Deuteronomy for promotion of enjoyment and God's blessing in the Promised Land. NET Note adds that the purge is "Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium." Purge (remove, burn) ba'ar literally to burn, but most uses in Deuteronomy describe the state or action of destroying an entity into non-existence as a figurative extension of fire consuming an object. Thus it often means to kill. The first 3 uses in Deuteronomy describes Mt Sinai = "the mountain burned with fire to the very heart of the heavens." (Dt 5:23, 9:15) What is to be purged? False prophet (Dt 13:5), false worshiper (Dt 17:7), one who show contempt for a judge (Dt 17:12), murderer (Dt 19:13), false witness (Dt 19:19), people's bloodguiltiness for an unsolved murder (Dt 21:6), a stubborn, rebellious son (Dt 21:21), girl who lied when she married and was not actually a virgin (Dt 22:21), kidnapper (Dt 24:7). Purge (01197)(ba'ar) is a verb used more often figuratively than literally and is normally translated "to burn," "to be kindled" or "to consume." DBL Hebrew Semantic Domains - I. בָּעַר (bā·ʿǎr): v.; ≡ Str 1197; TWOT 263—1. (qal) burn, i.e., a state or action of placing fire to combustible material (Ex 3:2); (piel) light a fire, kindle, set ablaze, i.e., burn material (Ex 35:3); (pual) be burning (Jer 36:22+); (hif) cause to burn, start a fire (Ex 22:5; Jdg 15:5, 5; Eze 5:2; Na 2:14); 2.(qal) kill, destroy, consume, formally, burn, i.e., the state or action of destroying an entity into non-existence as a figurative extension of fire consuming an object (1Ki 20:21); (piel) kill, destroy, consume, formally, burn (1Ki 21:21); (hif) kill, destroy, consume, formally, cause burning, (1Ki 16:3+); 3. (qal) blaze forth, i.e., the action or state of a flame being or making a bright light from fire (2Sa 22:13); 4. (hif) make a burnt offering, i.e., make a sacrifice to a deity with an object which is burnable (2Ch 28:3+); 5. unit: (qal) חֵמָה בָּעַר (ḥē·mā(h) bā·ʿǎr)1 be very angry, formally, burn with anger, i.e., be in an intense state of anger as a figurative extension of fire as both a hot and consuming action (Esther 1:12) Complete Biblical Library "To burn," "consume" or "be kindled" is used in recognizing Yahweh's presence. The burning bush on Mt. Sinai (Exo. 3:2, 3) was an intriguing and holy "burning" from which the voice of Yahweh was heard. At the giving of the Law, Mt. Sinai's burning was frightening and awesome. No one could touch the burning mountain and live (Deut. 4:11; 5:23; 9:15). David called upon Yahweh (Ps. 18:8) "to consume" his enemies (v. 3) with a devouring fire which comes out of the mouth of Yahweh. The awesome brightness of Yahweh (2 Sam. 22:7-16; Ps. 18:6-20) and the heavenly four living creatures in Ezekiel's vision were like white hot burning coals, brightly lit torches, and flashes of lightning (Ezek. 1:13). Second Samuel 22 and Psalm 18 emphasize the power of Yahweh's burning to rescue His people. Anger is understood as a "burning," especially the terrible anger of Yahweh when He comes to judge His enemies and His disobedient people. The purpose of Yahweh's burning is to eradicate evil and to establish holiness in His people. The burning of Yahweh's anger is seen almost exclusively in the Psalms (upon Yahweh's enemies) and the prophets (upon Yahweh's disobedient people). In Num. 11:1-3, the anger of Yahweh burned against His children because of their insistent complaining. The fire of Yahweh burned against them and devoured the edges of the camp. Moses names the place Taberah, "burning." In Job 1:16, the burning fire from heaven that destroyed Job's flocks and shepherd servants was misunderstood as coming from Yahweh against the obedient and faithful Job, rather than from Satan, who was allowed to have his way with Job. Psalm 2:12 is an open invitation for all to do obeisance before the son of Yahweh (vv. 7, 8, 11) in order to escape Yahweh's burning anger. The Psalmist also calls upon Yahweh to turn His burning wrath against the enemies of Israel, as a fire burns a forest (Ps. 83:14-18) in vindication for what has been done to the Israelites (ie. the exile including the destruction of Jerusalem and the temple, Ps. 79:4-6; 89:38-51). The imagery of Yahweh's burning in the Prophets is against the rebellious people of Yahweh. Isaiah pictures the destructive force of Yahweh's burning as fire destroying sheaves of wheat (the transgressors, sinners and all who forsake Yahweh, Isa. 1:28), and as the vines that bind up the sheaves (the princes and leaders, Isa. 1:23), and no one can quench them (Isa. 1:31). Isaiah 4:4-5 emphasizes the purging and cleansing effect of Yahweh's burning judgment on His people to prepare them for His all-covering, dwelling presence ("a canopy of all glory"). Isaiah chapters 10 and 30 depict the fire of Yahweh's judgment as a desert fire fanned by strong winds (10:17), a violent flashflood (30:30), and a burning torrent of brimstone (30:33), quickly devouring all that Israel depended on (31:1). All that remains visible is the glory of Yahweh (Isa. 10:16-18). As a result, the remnant that returns will return to the Mighty God, the Lord of Hosts, the Holy One of Israel (Isa. 10:20, 21, 23) and will lean entirely and exclusively on Him as their source of protection rather than political alliances. Then Yahweh shall vindicate Israel from their enemies (Isa. 10:5ff., 24ff) as in a terrible and violent storm of His majesty (Isa. 30:27-33). As a result, a festive song in the night shall once again return to Israel (Isa. 30:29). The message of Isa. 42:25 is for a self-willed, disobedient people (v. 24), whom Isaiah depicts as blind and deaf (vv. 18, 19). Here the disobedient servant of Yahweh (Israel, not to be confused with the obedient Servant of Yahweh in 42:1) would not take to heart the visible signs (circumstances which indicate the beginnings of Yahweh's burning judgment). Nor would he hear the word of Yahweh (the warnings of Yahweh about His burning judgment through His prophets and the Torah) and return to a right relationship with Him, therefore He pours out the fury of His burning wrath. Jacob is still unwilling to change his mind (literally, "lay it on his heart," v. 25). The message of Jeremiah is that a circumcised heart is far more important to Yahweh than the ritual signs of identification in which we place our trust in (Jer. 4:1-4). If they refused to repent, then Yahweh would pour out His wrath on them (Jer. 44:5-6) of "which no one can put it out" (Jer. 4:4; 7:20; 21:12; cf. Isa. 1:31). Nahum's message is specifically for Nineveh, the capital of Assyria. Nineveh was Israel's and Judah's enemy, the seat of the most powerful political entity on the earth. Nahum warns that there is a more supreme power and authority. Yahweh is the all powerful avenger and possessor of wrath and He will pour out His burning wrath on Assyria's proud hearts. He will burn up their chariots, the symbols of Assyria's strength. Malachi's message in 4:1, is tied directly and importantly to 3:18 and 4:2. When Yahweh has His final say, there will be a visible difference between the prosperity of the righteous and the unrighteous. No more will the proud and unrighteous prosper above the righteous (cf. Ps. 73); for when the day of Yahweh comes (burning like a firepot), He will set ablaze those who do not serve Him, leaving them in total ruin (no root or branches from which to sprout regrowth). There are three passages which speak of people's emotions as "a burning." In Ps. 39:3, David's heart was burning within him, in that he was upset with himself concerning his transgressing the Torah of Yahweh (vv. 2, 8). In Est. 1:12, the anger of King Xerxes (Ahasuerus) burned against Queen Vashti because she refused the king's command to display herself before the king's guests, and she was banished from his presence. To Jeremiah the message of Yahweh became as fire burning in his bones and he could no longer keep silent (Jer. 20:9). Examples of a literal burning fire are on the altar (Lev. 6:12, Neh. 10:34, Isa. 40:16); burning sacrifices to the Baals (2 Chr. 28:3); to kindle a fire (Exo. 22:6, 35:3, Ps. 106:18, Isa. 50:11, Jer. 7:18); a burning hot oven (Hos. 7:4); a burning torch (Isa. 62:1); burning wood (Isa. 44:15); a burning lamp (Isa. 62:1); a burning forest and land (Ezek. 20:48); burning fields of grain (Judg. 15:5); burning hair (Ezek. 5:2); and burning weapons as fuel (Ezek. 39:9-10). Jehoiakim burned up the words of Yahweh written on a scroll (Jer. 36:22). Josiah burned up the images of Asherah and Baal (2 Ki. 23:24). Jehu the prophet's accusation against Jehoshaphat that he had not burned up the Asherahs out of the land (2 Chr. 19:3). Objects which burn are consumed. This latter meaning is not always distinct from the former. There is one instance when it is explicitly stated that an object was burning but "not consumed" (Exo. 3:3). Here, Moses watches in amazement as a bush is not consumed by fire, and it was the medium through which Yahweh caused his voice to be heard by Moses. Baker divides the meanings of Ba'ar into 3 parts - I. A verb meaning to burn, to consume. The verb indicates the process of combustion. It describes fire itself flaming up (Jer. 20:9) or various objects: a burning bush (Ex. 3:2, 3); burning wood (Ps. 83:14[15]). It is used figuratively of the Lord's anger burning and consuming Jacob and Israel (Isa. 6:13; 30:27; 42:25) and the wicked (Ps. 106:18; Jer. 44:6). It describes wickedness consuming persons like a fire (Isa. 9:18]). In some contexts, it means to cause a fire or consume something, such as a field or olive trees (Ex. 22:6[5]) or to burn something to ashes (Nah. 2:13[14]). II. A verb meaning to remove, to graze, to ruin. It depicts cattle feeding or grazing in a field (Ex. 22:5[4]) or an enemy of Israel being ruined or consumed (Num. 24:22). It describes dung being consumed or perhaps swept away (nasb; cf. niv, burns; kjv, take away; 1 Ki. 14:10). In certain contexts, it is best translated as remove, get rid of something, root out (Deut. 13:5; 2 Ki. 23:34). III. A verb meaning to be stupid, brutish. This root denotes being deluded, stupid for worshiping idols (Jer. 10:8), being without common religious sense Jer. 10:8, 14) and led astray. (Complete Word Study Dictionary – Old Testament) Ba'ar - 82x in NAS - blazed(1), burn(15), burned(12), burning(13), burns(3), clean sweep(1), consume(1), consumed(2), destroy(1), devoured(1), expelled(1), heated(1), kindle(2), kindled(5), light(1), make(2), make a clean sweep(1), make fires(1), purge(9), remove(3), removed(4), set(1), set ablaze(1), sets it afire(1), started(1), sweeps away(1), utterly sweep(1), utterly sweep you away(1). Exod. 3:2; Exod. 3:3; Exod. 22:6; Exod. 35:3; Lev. 6:12; Num. 11:1; Num. 11:3; Num. 24:22; Deut. 4:11; Deut. 5:23; Deut. 9:15; Deut. 13:5; Deut. 17:7; Deut. 17:12; Deut. 19:13; Deut. 19:19; Deut. 21:9; Deut. 21:21; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 24:7; Deut. 26:13; Deut. 26:14; Jdg. 15:5; Jdg. 15:14; Jdg. 20:13; 2 Sam. 4:11; 2 Sam. 22:9; 2 Sam. 22:13; 1 Ki. 14:10; 1 Ki. 16:3; 1 Ki. 21:21; 1 Ki. 22:46; 2 Ki. 23:24; 2 Chr. 4:20; 2 Chr. 13:11; 2 Chr. 19:3; 2 Chr. 28:3; Neh. 10:34; Est. 1:12; Job 1:16; Ps. 2:12; Ps. 18:8; Ps. 39:3; Ps. 79:5; Ps. 83:14; Ps. 89:46; Ps. 106:18; Isa. 1:31; Isa. 3:14; Isa. 4:4; Isa. 5:5; Isa. 6:13; Isa. 9:18; Isa. 10:17; Isa. 30:27; Isa. 30:33; Isa. 34:9; Isa. 40:16; Isa. 42:25; Isa. 43:2; Isa. 44:15; Isa. 50:11; Isa. 62:1; Jer. 4:4; Jer. 7:18; Jer. 7:20; Jer. 20:9; Jer. 21:12; Jer. 36:22; Jer. 44:6; Lam. 2:3; Ezek. 1:13; Ezek. 5:2; Ezek. 20:48; Ezek. 39:9; Ezek. 39:10; Hos. 7:4; Hos. 7:6; Nah. 2:13; Mal. 4:1 Ba'ar - 90x in KJV - Exod. 3:2; Exod. 3:3; Exod. 22:5; Exod. 22:6; Exod. 35:3; Lev. 6:12; Num. 11:1; Num. 11:3; Num. 24:22; Deut. 4:11; Deut. 5:23; Deut. 9:15; Deut. 13:5; Deut. 17:7; Deut. 17:12; Deut. 19:13; Deut. 19:19; Deut. 21:9; Deut. 21:21; Deut. 22:21; Deut. 22:22; Deut. 22:24; Deut. 24:7; Deut. 26:13; Deut. 26:14; Jdg. 15:5; Jdg. 15:14; Jdg. 20:13; 2 Sam. 4:11; 2 Sam. 22:9; 2 Sam. 22:13; 1 Ki. 14:10; 1 Ki. 16:3; 1 Ki. 21:21; 1 Ki. 22:46; 2 Ki. 23:24; 2 Chr. 4:20; 2 Chr. 13:11; 2 Chr. 19:3; 2 Chr. 28:3; Neh. 10:34; Est. 1:12; Job 1:16; Ps. 2:12; Ps. 18:8; Ps. 39:3; Ps. 79:5; Ps. 83:14; Ps. 89:46; Ps. 94:8; Ps. 106:18; Isa. 1:31; Isa. 3:14; Isa. 4:4; Isa. 5:5; Isa. 6:13; Isa. 9:18; Isa. 10:17; Isa. 19:11; Isa. 30:27; Isa. 30:33; Isa. 34:9; Isa. 40:16; Isa. 42:25; Isa. 43:2; Isa. 44:15; Isa. 50:11; Isa. 62:1; Jer. 4:4; Jer. 7:18; Jer. 7:20; Jer. 10:8; Jer. 10:14; Jer. 10:21; Jer. 20:9; Jer. 21:12; Jer. 36:22; Jer. 44:6; Jer. 51:17; Lam. 2:3; Ezek. 1:13; Ezek. 5:2; Ezek. 20:48; Ezek. 21:31; Ezek. 39:9; Ezek. 39:10; Hos. 7:4; Hos. 7:6; Nah. 2:13; Mal. 4:1 Evil (07451) רַע raʿ, רָעָה rāʿāh: An adjective meaning bad, evil. The basic meaning of this word displays ten or more various shades of the meaning of evil according to its contextual usage. It means bad in a moral and ethical sense and is used to describe, along with good, the entire spectrum of good and evil; hence, it depicts evil in an absolute, negative sense, as when it describes the tree of the knowledge of good and evil (Gen. 2:9; 3:5, 22)
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Wiersbe - In that day, officials didn’t draw detailed real estate maps, what we today call “plats.” Everybody was expected to honor the landmarks (boundary stones), because to move the stones meant to steal land from your neighbors and their descendants (Prov. 22:28). Unscrupulous officials could easily exploit poor widows and orphans and take away their land and their income (Prov. 15:25; 23:10–11). Since God owned the land and the people were His tenants, moving the stones also meant stealing from God, and He would punish them (Hosea 5:10). No wonder this crime was included among the curses announced from Mount Ebal (Deut. 27:17). (Be Equipped)
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Wiersbe says "Having to go to the priestly court would be deterrent enough, for the Lord could convey His truth to the priests and judges and expose the wickedness of the accuser. But knowing that they might receive the punishment they wanted for the accused would also make them hesitate, especially if it were a capital crime. “A false witness will not go unpunished, and he who speaks lies shall perish” (Pr. 19:5, 9NKJV)." (Be Equipped) NET Note - The appositional construction (“before the LORD, that is, before the priests and judges”) indicates that these human agents represented the LORD himself, that is, they stood in his place (cf. Deut 16:18–20; 17:8–9).
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Wiersbe - People who call this principle “barbaric” probably don’t understand what it means. The sentence must be neither too strict nor too easy but must be suited to what the law demands and what the convicted criminal deserves. Honest judges don’t give a murderer the same sentence they give the man who poisoned his neighbor’s cat, nor is a shoplifter given the same punishment as a kidnapper. This judicial principle emphasized fairness and humane treatment at a time in history when punishments were terribly brutal. In eighteenth century England, there were over 200 capital crimes, and a person could be hanged for picking pockets. Children who broke the law were frequently treated as adults and imprisoned for minor offenses. (Be Equipped)