Deuteronomy 21:8
Deuteronomy 21:8 in Multiple Translations
Accept this atonement, O LORD, for Your people Israel whom You have redeemed, and do not hold the shedding of innocent blood against them.” And the bloodshed will be atoned for.
Be merciful, O LORD, unto 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.
Forgive, O Jehovah, thy people Israel, whom thou hast redeemed, and suffer not innocent blood to remain in the midst of thy people Israel. And the blood shall be forgiven them.
Have mercy, O Lord, on your people Israel whom you have made free, and take away from your people the crime of a death without cause. Then they will no longer be responsible for the man's death.
Lord, please forgive your people Israel who you rescued, and do not hold them guilty of shedding of innocent blood. In this way the guilt for shedding blood will be forgiven.”
O Lord, be mercifull vnto thy people Israel, whom thou hast redeemed, and lay no innocent blood to the charge of thy people Israel, and the blood shalbe forgiuen them.
receive atonement for Thy people Israel, whom Thou hast ransomed, O Jehovah, and suffer not innocent blood in the midst of Thy people Israel; and the blood hath been pardoned to them,
Forgive, LORD, your people Israel, whom you have redeemed, and don’t allow innocent blood among your people Israel.” The blood shall be forgiven them.
Be merciful, O LORD, to thy people Israel, whom thou hast redeemed, and lay not innocent blood to the charge of thy people Israel. And the blood shall be forgiven them.
Be merciful to thy people Israel, whom thou hast redeemed, O Lord, and lay not innocent blood to their charge, in the midst of thy people Israel. And the guilt of blood shall be taken from them:
Yahweh, forgive us, your Israeli people whom you rescued from Egypt. Do not consider ◄us to be guilty/that we should be punished because► of murdering someone who ◄is innocent/had not done something that is wrong►. Instead, forgive us.’
Berean Amplified Bible — Deuteronomy 21:8
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 21:8 Interlinear (Deep Study)
BIB
HEB
כַּפֵּר֩
לְ/עַמְּ/ךָ֨
יִשְׂרָאֵ֤ל
אֲשֶׁר
פָּדִ֨יתָ֙
יְהוָ֔ה
וְ/אַל
תִּתֵּן֙
דָּ֣ם
נָקִ֔י
בְּ/קֶ֖רֶב
עַמְּ/ךָ֣
יִשְׂרָאֵ֑ל
וְ/נִכַּפֵּ֥ר
לָ/הֶ֖ם
הַ/דָּֽם
כַּפֵּר֩
kâphar
H3722
to atone
V-Piel-Impv-2ms
לְ/עַמְּ/ךָ֨
ʻam
H5971
Amaw
Prep | N-ms | Suff
יִשְׂרָאֵ֤ל
Yisrâʼêl
H3478
Israel
N-proper
אֲשֶׁר
ʼăsher
H834
which
Rel
פָּדִ֨יתָ֙
pâdâh
H6299
to ransom
V-Qal-Perf-2ms
יְהוָ֔ה
Yᵉhôvâh
H3068
The Lord
N-proper
וְ/אַל
ʼal
H408
not
Conj | Part
תִּתֵּן֙
nâthan
H5414
to give
V-Qal-Juss-2ms
דָּ֣ם
dâm
H1818
blood
N-ms
נָקִ֔י
nâqîy
H5355
innocent
Adj
בְּ/קֶ֖רֶב
qereb
H7130
entrails
Prep | N-ms
עַמְּ/ךָ֣
ʻam
H5971
Amaw
N-ms | Suff
יִשְׂרָאֵ֑ל
Yisrâʼêl
H3478
Israel
N-proper
וְ/נִכַּפֵּ֥ר
kâphar
H3722
to atone
Conj | V-D-3ms
לָ/הֶ֖ם
Prep | Suff
הַ/דָּֽם
dâm
H1818
blood
Art | N-ms
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 21:8
כַּפֵּר֩
kâphar
H3722
"to atone"
V-Piel-Impv-2ms
To cover means to coat or cover something, like when the ark was covered with pitch to protect it. This word is also used figuratively to describe making amends or forgiving someone, like in a sacrifice or atonement.
Definition: 1) to cover, purge, make an atonement, make reconciliation 1a) (Piel) 1a1) to cover over, pacify, propitiate 1a2) to cover over, atone for sin, make atonement for 1a3) to cover over, atone for sin and persons by legal rites 1b) (Pual) 1b1) to be covered over 1b2) to be atoned for 1c) (Hithpael) to be covered
Usage: Occurs in 94 OT verses. KJV: appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation). See also: Genesis 6:14; Leviticus 16:32; Psalms 65:4.
לְ/עַמְּ/ךָ֨
ʻam
H5971
"Amaw"
Prep | N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
יִשְׂרָאֵ֤ל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
פָּדִ֨יתָ֙
pâdâh
H6299
"to ransom"
V-Qal-Perf-2ms
To pay a price to set someone free, like a ransom to rescue a person. It's used in the Bible to describe God redeeming his people.
Definition: 1) to ransom, redeem, rescue, deliver 1a) (Qal) to ransom 1b) (Niphal) to be ransomed 1c) (Hiphil) to allow one to be ransomed 1d) (Hophal) redeemed
Usage: Occurs in 48 OT verses. KJV: [idiom] at all, deliver, [idiom] by any means, ransom, (that are to be, let be) redeem(-ed), rescue, [idiom] surely. See also: Exodus 13:13; Job 33:28; Psalms 25:22.
יְהוָ֔ה
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
וְ/אַל
ʼal
H408
"not"
Conj | Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תִּתֵּן֙
nâthan
H5414
"to give"
V-Qal-Juss-2ms
This word means to give, put, or set something, with a wide range of applications. It appears in many books, including Genesis and Exodus, describing God's actions and human interactions. The word is used to convey giving, selling, or exchanging something.
Definition: : give/deliver/send/produce 1) to give, put, set 1a) (Qal) 1a1) to give, bestow, grant, permit, ascribe, employ, devote, consecrate, dedicate, pay wages, sell, exchange, lend, commit, entrust, give over, deliver up, yield produce, occasion, produce, requite to, report, mention, utter, stretch out, extend 1a2) to put, set, put on, put upon, set, appoint, assign, designate 1a3) to make, constitute 1b) (Niphal) 1b1) to be given, be bestowed, be provided, be entrusted to, be granted to, be permitted, be issued, be published, be uttered, be assigned 1b2) to be set, be put, be made, be inflicted 1c) (Hophal) 1c1) to be given, be bestowed, be given up, be delivered up 1c2) to be put upon
Usage: Occurs in 1816 OT verses. KJV: add, apply, appoint, ascribe, assign, [idiom] avenge, [idiom] be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, [phrase] cry, deliver (up), direct, distribute, do, [idiom] doubtless, [idiom] without fail, fasten, frame, [idiom] get, give (forth, over, up), grant, hang (up), [idiom] have, [idiom] indeed, lay (unto charge, up), (give) leave, lend, let (out), [phrase] lie, lift up, make, [phrase] O that, occupy, offer, ordain, pay, perform, place, pour, print, [idiom] pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), [phrase] sing, [phrase] slander, strike, (sub-) mit, suffer, [idiom] surely, [idiom] take, thrust, trade, turn, utter, [phrase] weep, [phrase] willingly, [phrase] withdraw, [phrase] would (to) God, yield. See also: Genesis 1:17; Genesis 40:21; Exodus 30:12.
דָּ֣ם
dâm
H1818
"blood"
N-ms
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Definition: 1) blood 1a) of wine (fig.)
Usage: Occurs in 295 OT verses. KJV: blood(-y, -guiltiness, (-thirsty), [phrase] innocent. See also: Genesis 4:10; Numbers 19:5; Psalms 5:7.
נָקִ֔י
nâqîy
H5355
"innocent"
Adj
Innocent or guiltless, this word is used to describe someone who is morally clean or free from blame, such as Noah in Genesis 6:9. It emphasizes a person's integrity and moral purity.
Definition: 1) clean, free from, exempt, clear, innocent 1a) free from guilt, clean, innocent 1b) free from punishment 1c) free or exempt from obligations Also means: na.qi (נָקִיא "innocent" H5355B)
Usage: Occurs in 42 OT verses. KJV: blameless, clean, clear, exempted, free, guiltless, innocent, quit. See also: Genesis 24:41; Job 9:23; Psalms 10:8.
בְּ/קֶ֖רֶב
qereb
H7130
"entrails"
Prep | N-ms
This Hebrew word means the inner part or midst of something, whether physical or emotional, and can refer to the entrails of an animal or the seat of thought and emotion. In 1 Kings 17:21, it describes Elijah's emotional plea to God.
Definition: : among/within 1) midst, among, inner part, middle 1a) inward part 1a1) physical sense 1a2) as seat of thought and emotion 1a3) as faculty of thought and emotion 1b) in the midst, among, from among (of a number of persons) 1c) entrails (of sacrificial animals) Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)
Usage: Occurs in 220 OT verses. KJV: [idiom] among, [idiom] before, bowels, [idiom] unto charge, [phrase] eat (up), [idiom] heart, [idiom] him, [idiom] in, inward ([idiom] -ly, part, -s, thought), midst, [phrase] out of, purtenance, [idiom] therein, [idiom] through, [idiom] within self. See also: Genesis 18:12; Joshua 7:12; Psalms 5:10.
עַמְּ/ךָ֣
ʻam
H5971
"Amaw"
N-ms | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
יִשְׂרָאֵ֑ל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
וְ/נִכַּפֵּ֥ר
kâphar
H3722
"to atone"
Conj | V-D-3ms
To cover means to coat or cover something, like when the ark was covered with pitch to protect it. This word is also used figuratively to describe making amends or forgiving someone, like in a sacrifice or atonement.
Definition: 1) to cover, purge, make an atonement, make reconciliation 1a) (Piel) 1a1) to cover over, pacify, propitiate 1a2) to cover over, atone for sin, make atonement for 1a3) to cover over, atone for sin and persons by legal rites 1b) (Pual) 1b1) to be covered over 1b2) to be atoned for 1c) (Hithpael) to be covered
Usage: Occurs in 94 OT verses. KJV: appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation). See also: Genesis 6:14; Leviticus 16:32; Psalms 65:4.
לָ/הֶ֖ם
""
Prep | Suff
הַ/דָּֽם
dâm
H1818
"blood"
Art | N-ms
Blood refers to the liquid that flows through the body, essential for life. In the Bible, blood is often used to symbolize life, guilt, or sacrifice, as seen in the story of Jesus' crucifixion.
Definition: 1) blood 1a) of wine (fig.)
Usage: Occurs in 295 OT verses. KJV: blood(-y, -guiltiness, (-thirsty), [phrase] innocent. See also: Genesis 4:10; Numbers 19:5; Psalms 5:7.
Study Notes — Deuteronomy 21:8
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 21:8 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 21:8
- Jamieson-Fausset-Brown on Deuteronomy 21:8
- Matthew Poole's Commentary on Deuteronomy 21:8
- Trapp's Commentary on Deuteronomy 21:8
- Ellicott's Commentary on Deuteronomy 21:8
- Cambridge Bible on Deuteronomy 21:8
- Whedon's Commentary on Deuteronomy 21:8
- Sermons on Deuteronomy 21:8
Context — Atonement for an Unsolved Murder
6Then all the elders of the city nearest the victim shall wash their hands by the stream over the heifer whose neck has been broken,
7and they shall declare, “Our hands did not shed this blood, nor did our eyes see it.
8Accept this atonement, O LORD, for Your people Israel whom You have redeemed, and do not hold the shedding of innocent blood against them.” And the bloodshed will be atoned for.
9So you shall purge from among you the guilt of shedding innocent blood, since you have done what is right in the eyes of the LORD. 10When you go to war against your enemies and the LORD your God delivers them into your hand and you take them captive,Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jonah 1:14 | So they cried out to the LORD: “Please, O LORD, do not let us perish on account of this man’s life! Do not charge us with innocent blood! For You, O LORD, have done as You pleased.” |
| 2 | 2 Kings 24:4 | and also for the innocent blood he had shed. For he had filled Jerusalem with innocent blood, and the LORD was unwilling to forgive. |
| 3 | Ezekiel 23:24–25 | They will come against you with a host of peoples, with weapons, chariots, and wagons. They will array themselves against you on every side with buckler and shield and helmet. I will delegate judgment to them, and they will punish you according to their own standards. And I will set My jealous rage against you, and they will deal with you in fury. They will cut off your noses and ears, and your survivors will fall by the sword. They will seize your sons and daughters, and your remnant will be consumed by fire. |
| 4 | Matthew 23:35 | And so upon you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berechiah, whom you murdered between the temple and the altar. |
| 5 | 2 Samuel 3:28 | Afterward, David heard about this and said, “I and my kingdom are forever guiltless before the LORD concerning the blood of Abner son of Ner. |
| 6 | 1 Thessalonians 2:15–16 | who killed both the Lord Jesus and their own prophets, and drove us out as well. They are displeasing to God and hostile to all men, hindering us from telling the Gentiles how they may be saved. As a result, they continue to heap up their sins to full capacity; the utmost wrath has come upon them. |
| 7 | Jeremiah 26:15 | But know for certain that if you put me to death, you will bring innocent blood upon yourselves, upon this city, and upon its residents; for truly the LORD has sent me to speak all these words in your hearing.” |
| 8 | Numbers 35:33–34 | Do not pollute the land where you live, for bloodshed pollutes the land, and no atonement can be made for the land on which the blood is shed, except by the blood of the one who shed it. Do not defile the land where you live and where I dwell. For I, the LORD, dwell among the Israelites.” |
| 9 | Psalms 19:12 | Who can discern his own errors? Cleanse me from my hidden faults. |
| 10 | Ezekiel 23:3 | and they played in Egypt, prostituting themselves from their youth. Their breasts were fondled there, and their virgin bosoms caressed. |
Deuteronomy 21:8 Summary
This verse is a prayer asking God to forgive His people for the shedding of innocent blood, and it shows how seriously God takes the value of human life. The atonement ritual described here is a reminder that sin has consequences, but God provides a way for forgiveness and cleansing, as seen in other parts of the Bible like Leviticus 16:20-22 and Hebrews 9:22. By seeking atonement and upholding justice, we can reflect God's heart for human life and relationships, as taught in Matthew 22:37-40 and 1 John 3:16. This verse encourages us to take responsibility for our actions and to seek forgiveness when we have wronged others, just like the elders in this story.
Frequently Asked Questions
What is the purpose of the atonement mentioned in Deuteronomy 21:8?
The atonement in Deuteronomy 21:8 is a ritual to cleanse the nation of Israel from the guilt of shedding innocent blood, as seen in the context of Deuteronomy 21:6-9, and it reflects the importance of bloodshed being taken seriously by God, as noted in Genesis 9:6 and Exodus 20:13.
How does this verse relate to the concept of redemption in the Bible?
This verse highlights God's redemption of His people Israel, and the atonement is a reminder of the value God places on human life, which is also seen in the redemption story of the Exodus and the sacrifice of Christ, as mentioned in John 3:16 and Romans 3:24-25.
What is the significance of the elders washing their hands and declaring their innocence in this context?
The elders' actions, as described in Deuteronomy 21:6-7, demonstrate their commitment to upholding justice and their desire to distance themselves from the shedding of innocent blood, reflecting the importance of personal and communal accountability, as emphasized in Deuteronomy 19:10 and Proverbs 24:23-24.
How does this verse apply to Christians today?
While the specific ritual described in Deuteronomy 21:8 is not directly applicable to Christians, the principles of seeking atonement for sin, valuing human life, and upholding justice are timeless and relevant, as seen in the teachings of Jesus in Matthew 5:21-22 and the apostle Paul in Romans 12:19-21.
Reflection Questions
- What does this verse reveal about God's character and His view of human life?
- How can I apply the principle of seeking atonement for sin in my own life, and what does this look like in my relationships with others?
- In what ways can I uphold justice and value human life in my community, and what are some practical steps I can take to do so?
- How does the concept of redemption in this verse point to the ultimate redemption found in Christ, and what does this mean for my own faith journey?
Gill's Exposition on Deuteronomy 21:8
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
Jamieson-Fausset-Brown on Deuteronomy 21:8
Then thy elders and thy judges shall come forth, and they shall measure unto the cities which are round about him that is slain: No JFB commentary on these verses.
Matthew Poole's Commentary on Deuteronomy 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 . 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.
Trapp's Commentary on Deuteronomy 21:8
Deuteronomy 21:8 Be merciful, O LORD, unto 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.Ver. 8. And the blood shall be forgiven.] The fault of not well watching and guarding the place where the murder was committed. Our King Alfred was the first that divided this kingdom into shires: he ordained also that his subjects should be divided into tens or tithings, every of which severally should give bond for the good abearing of each other. By this course men were not only careful of their own actions, but each had an eye to all the nine, for which he stood bound, as the nine had over him: insomuch that a poor girl might travel safely with a bag of gold in her hand, and none durst meddle with her. The ancientest of these men were called the tithing men.
Ellicott's Commentary on Deuteronomy 21:8
XXI. Deuteronomy 21:1-9. .(1) If one be found slain—It is remarkable that in our own time the most effectual remedy against outrages of which the perpetrators cannot be discovered is a fine upon the district in which they occur. (2) Thy elders and thy judges shall come forth.—Rashi says these were to be special commissioners, members of the great Sanhedrin. (3-4) An heifer, which hath not been wrought with . . . a rough valley which is neither eared nor sown.—Rashi’s note on this is curious: “The Holy One, blessed be He! said, ‘A yearling heifer which hath borne no fruit shall come and be beheaded in a place which yieldeth no fruit, to atone for the murder of the man whom they did not suffer to bear fruit.’ Some have thought that the valley was neither to be eared (ploughed) nor sown from that time forward.” The verbs are not past in the Hebrew, and the words may bear this meaning. If so, the district in which the murder occurred would be mulcted in that portion of land for ever. (5) And the priests.—See on Deuteronomy 21:8. (7) Our hands have not shed this blood, neither have our eyes seen it.—“Not that the chief magistrates of the city are supposed to have shed this blood; but that they have not contrived or procured the murder by any maintenance or partnership in the deed” (Rashi). We cannot but feel how impossible such solemn public declarations would be if the murderer had been harboured by the inhabitants of the place. (8) Be merciful, O Lord.—In the sense of the publican’s prayer in St. Luke 18 “be propitiated,” literally, cover.
The mercy seat is the “covering” of the Law, which protects Israel from it. The sacrifices are a “covering” for the sinner from a punishment of sin. According to Rashi, the prayer in the eighth verse is spoken by the priests; and it seems probable enough. No part in the transaction is assigned to them, unless it be this. And their presence was certainly necessary. And the blood shall be forgiven them.—Literally, shall be covered for them. Not the same expression as Leviticus 4:20; Leviticus 4:26; Leviticus 4:31; Leviticus 4:35. But we can hardly follow the Jewish commentators into the question whether, if the perpetrator of the murder were afterwards discovered, the blood of the heifer which had been shed already could be allowed to atone for it, so that the murderer need not be punished.
Cambridge Bible on Deuteronomy 21:8
8. Forgive] the meaning of this technical term, kipper, is usually taken either from the Ar. form = to cover, or the Syr. = to wipe away, the latter being also its meaning in Assyr. (Zimmern in KAT3[144], 601, 650). See Driver’s note here. [144] Die Keilinschriften und das AIte Testament, 3rd edition (1903), by H. Zimmern and H. Winckler.whom thou hast redeemed] In the Hex. peculiar to D, see on Deuteronomy 7:8. suffer] Heb. give, i.e. appoint, attach or impute. thy people Israel] The guilt of such a crime affected not only the people of the commune where it was committed but all Israel (cp. Numbers 35:33). Was this idea in the original law, or added by D? Apparently D’s addition begins with the opening of the next v.
Whedon's Commentary on Deuteronomy 21:8
FORMS TO BE WHEN ONE WAS FOUND SLAIN, Deuteronomy 21:1-9.
Sermons on Deuteronomy 21:8
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Matthew 23:29-36. Christ Denounces the Last Woe Against the Pharisees. by Favell Lee Mortimer | Favell Lee Mortimer delves into the last of the eight woes that Jesus denounced against the Pharisees, focusing on their hypocritical nature, particularly in the building of tombs |
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(2 Samuel) Settling an Old Debt by David Guzik | In this sermon, the speaker discusses the importance of keeping promises and being people of our word. They highlight how the entertainment industry often operates on dishonesty, b |
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Studies in Zechariah 06 Zechariah 6: by John W. Bramhall | In this sermon, the preacher focuses on the vision described in Zechariah 6:1-8. The vision involves four chariots coming from between two mountains of brass. Each chariot is pulle |
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Delivered Through the Cross by Derek Prince | In this sermon, the preacher discusses the mindset of focusing on temporal things and how it hinders believers from realizing their deliverance from the present evil age. He points |
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Sin Immeasurable by C.H. Spurgeon | In this sermon, the preacher emphasizes the sinful nature of humanity and the extent of our guilt. He uses the analogy of a heated bar of iron being struck by hammers, with the spa |
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Maintaining Joy by Jim Wilson | In this sermon, the speaker discusses the importance of restoring the joy of salvation. He uses the analogy of two people who both know the gospel, but one carries it around in a b |
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Temptation From All Sides by J.H. Newman | John Henry Newman reflects on the hidden weaknesses and secret faults that can betray even the most faithful followers of God, using examples like Peter, David, and Hezekiah who st |