Deuteronômio 25
Bob Utley · You Can Understand the Bible
Deuteronômio 25
CONTEXTUAL INSIGHTS Different areas covered by Mosaic Legislation criminal law civil law family law cultic law charitable law For a good discussion on the literary genre of law and how to apply it today see: Introduction to Biblical Interpretation by Klein, Blomberg, and Hubbard, pp. 278-283 How To Read the Bible for All Its Worth by Fee and Stuart, pp. 163-180 Cracking Old Testament Code, chapter 6, "Law" by Richard E. Everbeck, pp. 113-138 ANE Thought and the Old Testament, by John H. Walton, pp. 287-311
Deuteronômio 25:1-3
25:1 "If there is a dispute" This refers to a legal case between covenant brothers (BDB 936, cf. Deut. 17:8-13; 19:17; 21:5). Legal cases were meant to stop personal revenge. ▣ "justify the righteous" The court decides fairly and accurately (cf. Deut. 1:16-17). The VERB (BDB 842, KB 1003, Hiphil PERFECT with waw) and the ADJECTIVE (BDB 843) are from the same root. SPECIAL TOPIC: RIGHTEOUSNESS ▣ "condemn the wicked" Like the previous pair, this involves the VERB (BDB 957, KB 1294, Hiphil PERFECT with waw and the ADJECTIVE (BDB 957) from the same root. 25:2 "the judge" This is either (1) the observing Levite or (2) the striking Levite. Later Judaism required three witnesses to a beating. The beater, the counter, and the reader of the Scriptural requirement. ▣ "in his presence" This is literally, "before his face," which means the judge must watch to assure the carrying out of the sentence. This phrase was interpreted by later Judaism to refer to the position of the one to be punished, "beat on chest one third of the strokes and on the back two thirds of strokes." ▣ "the number of stripes according to his guilt" The punishment needs to fit the crime. The number of strokes varied (cf. Neh. 13:25). 25:3 "forty times" This was the maximum number of strokes with either a rod (cf. Exod. 21:20; Middle Assyrian Laws, A18) or a whip made of leather. Middle Assyrian laws allowed between 5 and 100 lashes. By NT times thirty-nine stripes was the maximum (cf. Mishnah Makkoth, III, 13-14; 2 Cor. 11:24). ▣ "stripes" This term (BDB 912 I) means lash marks. It has a wide semantic field and can refer to a wound (cf. Isa. 1:6) a disease (cf. Deut. 28:61) ▣ "your brother is not degraded in your eyes" Even in punishment a humanitarian spirit prevails. Restoration and changed character are always the goal.
Deuteronômio 25:4
25:4 "You shall not muzzle the ox" This shows God's mandated kindness to animals (cf. Deut. 22:6-7; Prov. 12:10). God loves the animals He created! This was used by Paul in the NT to support wages for Christian leaders (cf. 1 Cor. 9:9; 1 Tim. 5:18). Paul is using (1) Jesus' words in Luke 10:7 (cf. 1 Tim. 5:18) and (2) a rabbinical method of interpretation and application called "lesser to greater." If this statement is true for oxen, surely it is true for human workers. See Expository Hermeneutics by Elliott E. Johnson, pp. 235-236. SPECIAL TOPIC: RABBINICAL HERMENEUTICAL TECHNIQUES
Deuteronômio 25:5-10
25:5 "When brothers live together" This is the beginning of the discussion of "Levirate marriages" (cf. Genesis 38). The term "Levirate" comes from the Latin term for brother-in-law. The whole purpose of this legislation is to keep the inheritance within the family. If there is no one in the family who wants to marry the widow then the brother shall raise up an heir for him (i.e. by sexual intercourse, cf. Matt. 22:24; Mark 12:19; Luke 20:28; see SPECIAL TOPIC: LEVIRATE MARRIAGE). Notice that the texts specifically state that the two brothers "live together." The maintenance of the ancestral inheritance from YHWH, given through Joshua (Josh. 13-19), is the issue of this legislation. Deuteronomy foresees the establishment of villages and towns. Its laws are geared to this rural agricultural society. 25:6 "the firstborn" The firstborn son would inherit the dead brother's property (cf. Num. 27:6-11). SPECIAL TOPIC: FIRSTBORN 25:7 "does not desire" The motive is unstated, but it may be greed on the living brother's part or possibly jealousy of the dead brother. The consequences of an unwilling brother are clearly delineated in vv. 8-10. ▣ "the gate" This was the site of the local court of the elders (e.g. Deut. 16:18-20; 19:12; 21:1-9,19; 22:15). 25:9-10 "pull his sandal off his foot" In context this was an act of humiliation (cf. Isa. 20:2). The NET Bible, p. 381, SN #16, mentions that the removal of the sandal may symbolize that the living brother gives up all legal rights to the brother's inheritance. In Ps. 60:8 and 108:9 casting YHWH's sandal across Edom symbolically showed His ownership. This may explain Ruth 4. The removal of a sandal as a legal act is also recorded in the Nuzi tablets (Lacheman 53-56) had legal symbolism. 25:9 "spit in his face" This was a symbolic act of humiliation (cf. Num. 12:14). It made one ceremonially unclean (cf. Lev. 15:8).
Deuteronômio 25:11-12
25:11 "his genitals" This word (BDB 102, lit. "his privates") is found only here in the OT. Again, this shows the significance of inheritance rights in ancient Israel! 25:12 "you shall cut off her hand" This is the only specific mutilation mentioned in the Mosaic legislation. It was important because it affected a man's family, inheritance, and name. Exact "eye for eye" (Lex talionis) judgment in this case was not possible. Later Judaism interpreted this as "give restitution for," which they applied to many Mosaic texts. SPECIAL TOPIC: EYE FOR EYE RETALIATION ▣ "you shall not show pity" This VERB (BDB 299, KB 298, Qal IMPERFECT NEGATED) is repeated in several contexts (cf. Deut. 7:16; 13:8; 19:13,21; 25:12; and a similar phrase in Deut. 7:2). YHWH's law, not human emotion, must be carried out.
Deuteronômio 25:13-16
25:13 "differing weights" Literally "a stone and a stone" (BDB 6 twice), one size to buy with, one size to sell with (cf. Deut. 25:4,15; Ps. 11;1; 16:11). Fairness and honesty among covenant brothers was crucial. SPECIAL TOPIC: ANE WEIGHTS AND VOLUMES (Metrology) 25:15 "that your days may be prolonged in the land" This is a societal promise of longevity (cf. Deut. 4:40; 5:16,33; 6:2; 11:9; 22:7; 25:15; 30:18; 32:47). This does not relate to an individual's longevity! 25:16 "anyone who acts unjustly is an abomination to the Lord" Blessings and curses are related to covenant obedience (i.e. "the two ways," cf. Leviticus 26; Deuteronomy 27-30; Psalm 1). SPECIAL TOPIC: KEEP ▣ "abomination" See SPECIAL TOPIC: ABOMINATION.
Deuteronômio 25:17-19
25:17-19 Deuteronomy has several passages related to how Israel should conduct "holy war" (cf. Deut. 7:1-26; 20:1-10; 21:10-14; 25:17-19). Holy War was YHWH's war. It had special rules and procedures! 25:17 "Amalek" This nomadic desert group may be descendants from Esau (cf. Gen. 36:15-16). They became a symbol of evil to Israel because of their raiding techniques (cf. Exod. 17:8-16). They became traditional, hated enemies of Israel. Gideon ‒ Jdgs. 6 Saul ‒ 1 Sam. 15:7-9 David ‒ 1 Sam. 27:8-9; 30:1,17-20; 2 Sam. 8:12 sons of Simeon ‒ 1 Chr. 4:42-43 SPECIAL TOPIC: AMALEK 25:18 "rear" This term (BDB 275) means "tail." When used as a VERB (BDB 275, KB 274, Piel IMPERFECT with waw) it means to attack (1) at the rear or (2) the rear guard. It is found only here and in Josh. 10:19. 25:19 "you shall blot out the memory" In Deut. 25:5-10 the loss of a brother with no descendants is discussed. Here the loss of descendants is commanded! They did not fear YHWH (Deut. 25:18); they attacked Israel's most vulnerable; they must die (cf. Exod. 17:14; 1 Sam. 15:2-4; 30:16-20; 1 Chr. 4:43)!