Devarim 19 (Deuteronomy 19)
Devarim 19 principally discusses the cities of refuge and the spilling of blood. There are concerns related to this, in that, no slaying should go unanswered. This is not to state that all slayings require the death of another. Sometimes in the case of an accidental death, the answer is to protect the individual to prevent further spilling of innocent blood. There are guidelines for determining if a slaying is premeditated or accidental; however, these are only guidelines. To ensure that justice is served, righteous individuals should determine the final decision. There is also a discussion related to disagreement of witnesses and judgment to determine the true witness. A false witness is not allowed to go away unscathed. All that is done in Devarim 19 is for the overall health of the community. However, if this is all that is understood, then we have missed the greater message. The commandments and statutes related to the Cities of Refuge are foreshadowing and a model of conduct in the Messianic Congregations of today.
Yehovah is used 9 times in Devarim 19.
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Cut Off the Nations
Cut Off the Nations
Devarim 19:1
1 When Yehovah your Redeemer has cut off the nations, whose land Yehovah your God gives you, and you possess (yarash) them, and dwell in their cities, and in their houses;
Cut off comes from the Hebrew word כָּרַת karat (H3772). It is in the Bible 288 times. כָּרַת karat (H3772) is translated cut off 145 times, make 85 times, cut down 23 times, cut 9 times, fail 6 times, destroy 4 times, want 3 times, covenanted 2 times, hew 2 times and 9 miscellaneous words. It means to cut off, cut down, fell, cut when making a covenant or agreement. It means to sever something from something else by cutting it with a blade. The nuance depends upon the thing being cut off. In the case of a branch, one cuts it down, Bemidbar 13:23. It should be rendered cut off, indicating a separation from the plant.
23 And they came to the brook of Eshcol, and cut off (karat) from thence a branch with one cluster of grapes, and they bare it between two upon a staff (mot); and of the pomegranates, and of the figs.
One swings the axe to cut down the tree, Devarim 19:5. The tree is being cut off to separate the pieces. The greater portion of a tree is cut off from what remains in the ground. As with many things when cutting down a tree, it is being cut off from its life source.
5 As when a man goes into the wood with his neighbor to hew (chatav) wood, and his hand fetches a stroke with the axe to cut down (karat) the tree, and the iron (barzel) slips from the wood (etz), and finds (matza) his neighbor, that he die; he shall flee to one of those cities, and live.
כָּרַת karat (H3772) is also used when “chopping down” wooden idols, Shemos 34:13.
13 But you shall destroy their altars, break their images, and cut down (karat) their groves (asherah).
It can signify chopping off a head and feet as in 1 Shemuel 5:4. Head and feet were severed from the body.
4 And when they arose early on the morrow morning, behold, Dagon fallen upon his face to the land before the Ark of Yehovah; and the head of Dagon and both the palms of his hands cut off (karat) upon the threshold; only Dagon was left to him.
In Yirmeyahu 34:18 this verb means to cut into two pieces.
18 And I will give the men that have transgressed My covenant, which have not performed the words of the covenant which they had made before Me, when they cut (karat) the calf in two, and passed between the parts thereof,
כָּרַת karat (H3772), cut off may also imply cutting off in the sense of circumcision. In Shemos 4:25, Tzipporah took a flint knife and cut off her son’s foreskin.
25 Then Tzipporah took a sharp stone (tzor), and cut off (karat) the foreskin of her son, and cast at his feet, and said, Surely a bloody husband you to me.
In a related but different usage, this word appears in Bemidbar 11:33, where it is often translated chew meat, it should be rendered cut off. This would indicate a separation from the animal.
33 And while the flesh yet between their teeth, before (terem) it was cut off (karat), the wrath of Yehovah was kindled against the people, and Yehovah smote the people with a very great plague.
In addition, to the literal meaning to cut off or as in to cut down there is the metaphorical meaning to root out, eliminate, remove, excommunicate or destroy by a violent act of man or nature. It may be difficult in some context to know whether the person(s) is “cut off”’ as to be killed or only excommunicated. Bereishis 9:11 clearly refers to cut off as to exterminate or destroy.
11 And I will establish My covenant with you; neither shall all flesh be cut off (karat) any more by the waters of a flood; neither shall there any more be a flood to destroy the land.
But Shemos 12:15 appears to refer to exclusion from the community. However, the figurative meaning of this Scripture could result in a literal destruction.
15 Seven days shall you eat Matzos; even the first day you shall put away leaven out of your houses. For whosoever eats leavened bread from the first day until the seventh day, that soul shall be cut off (karat) from Yisrael.
כָּרַת karat (H3772) can be used for spiritual and social extermination. A person “cut off” in this manner is not necessarily killed, but may be driven out of the family and removed from the blessings of the covenant. God told Avraham that in Bereishis 17:14.
14 And the uncircumcised man (zakar) whose flesh of his foreskin is not circumcised (mul), that soul shall be cut off (karat) from his people; he has broken My covenant.
Again the figurative meaning may result in a literal destruction of the individual.
One of the best known uses of this verb is to make a covenant. The process by which God made a covenant with Avraham is called cutting, Bereishis 15:18.
18 In the same day Yehovah cut off (karat) a covenant with Avram, saying, To your seed have I given this land, from the river of Mitzrayim to the great river (nahar), the river (nahar) Perat.
The word בְּרִית beriyt (H1285) appears nine times before this in Bereishis, but it is not connected with כָּרַת karat (H3772). A synonym to this verb, בָּתַר batar (H1334), appears in this immediate context and is directly related to the process of making the covenant in Bereishis 15:10.
10 And he took to him all these, and divided (batar) them in the midst, and laid each piece (beter) one against another, but the birds divided (batar) he not.
Furthermore, hereafter in Bereishis and throughout the Bible כָּרַת karat (H3772) is frequently associated with making a covenant. This verb, therefore, constitutes a rather technical term for making a covenant. In Bereishis, it often alludes to an act by which animals were cut in two and the party taking the oath passed between the pieces. This act was not created by God especially to deal with Avraham, but was a well-known practice at that time among many men.
Later, “cutting” a covenant did not necessarily include this act, but seems to be an allusion to the Avrahamic covenantal process as in Yirmeyahu 34:18.
18 And I will give the men that have transgressed My covenant, which have not performed the words of the covenant which they had made before Me, when they cut (karat) the calf in two, and passed between the parts thereof,
In such a covenant, the one passing through the pieces pledged his faithfulness to the covenant. If that faithfulness was broken, he called death upon himself, or the same fate which befell the animals.
Yisrael and the Nations
Yisrael and the Nations
The use of כָּרַת karat (H3772) in Devarim 19:1 indicates that there is a separation between Yisrael and all other Nations. This is a concept lost to many Christians. Although one claims to be a believer, they often tightly adhere to the roots of their birth. This is not to say that they should be ashamed, but they should acknowledge the separation that occurs at new birth. Too many see salvation as merely a change that results in the lack of death in the Lake of Fire.
Salvation is actually a complete rebirth into a new form. Peter opens the door to this understanding when he tells us in 1 Peter 1:23.
23 Being born again, not of corruptible seed, but of incorruptible, by the word (logos) of God, which lives and abides for ever.
We are not just part of a faith, we are part of a different nation. Paul tells us in Ephesians 2:11-13.
11 Wherefore remember, that you in time past Nations (ethnos) in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; 12 that at that time you were without Messiah, being aliens from the Commonwealth of Yisrael, and strangers from the covenants of promise, having no hope, and without God in the world. 13 But now in Messiah Yeshua you who sometimes were far off are made nigh by the blood of Messiah.
Prior to salvation, a non-Jewish born believer was part of the Nations. Nations comes from the Greek word ἔθνος ethnos (G1484). It is often misunderstood to mean any nation in a general sense. It actually refers to a specific nation with specific characteristics. We must understand that in the context of the Bible, there are only two nations, Yisrael and all others. The all others come under the heading of Nations. Although many think of Christianity as a faith, it is a nation of people with similar characteristics and laws. These are basically defined by the Bible. In addition, believers all come from the same bloodline.
ἔθνος ethnos (G1484) refers to heathens, those who do not believe in the one true God.
What Paul is stating in Ephesians 2:11-13 is when one is born again, they are taken out of the Nations, a heathen, and become part of the Commonwealth of Yisrael. For many this is an incomprehensible thought. However, this is the pattern of the Bible. As stated in Yeshayahu 54:1-3.
1 Sing, barren, you did not bear; break forth into singing, and cry aloud, you did not travail with child. For more the children of the desolate than the children of the married wife (baal), says Yehovah. 2 Enlarge the place of your tent (ohel), and let them stretch forth the curtains (yeriyah) of your habitations. Spare not, lengthen your cords (meytar), and strengthen your stakes; 3 for you shall break forth on the right hand and on the left; and your seed shall inherit the Nations (goyim), and make the desolate cities to be inhabited.
It is the Nations, the Goyim or Ethnos that are joining to Yisrael and not the other way around. Many have their perspective 180 degrees out of phase. Yehovah will cut us all off from our former to be a part of His Yisrael.
Cities of Refuge
Cities of Refuge
Devarim 19:2
2 You shall separate three cities for you in the midst of your land, which Yehovah your Redeemer gives you to possess it.
Something the Children of Yisrael were to do when they possessed the land was to establish 3 cities of refuge in the land of Yisrael. This is referring to the land that was originally promised, west of the Yarden River. This was first discussed in Shemos 21:12-13.
12 He that slay (nakah) a man, so that he die, shall be surely (mut) put to death (mut). 13 And if a man lie not in wait, but Redeemer deliver into his hand; then I will appoint you a place whither he shall flee.
Shall surely put to death is the Hebrew phrase מוֹת יוּמָת.
If one accidently kills someone, Yehovah will appoint places for the individual to flee to. These are known as the Cities of Refuge. These were to prevent the killing of an individual that accidently or inadvertently killed someone. It gave time for emotions to cool down and to bring the matter before a group of elders. This is discussed in more detail starting with Bemidbar 35:9-11.
9 And Yehovah spoke to Moshe, saying, 10 Speak to the Children of Yisrael, and say to them, When you come over Yarden into the land of Kenaan; 11 then you shall appoint cities to be Cities of Refuge for you; that the slayer may flee thither, which kills any person at unawares.
There is quite a bit involved in establishing these cities and maintaining the integrity of the statutes involved. The concept of the Cities of Refuge is employed somewhat in other cultures.
However, some statutes and judgments related to the Slayer and Redeemer of Blood are unique to Torah. These may not make much sense in the natural sense. For instance, Bemidbar 35:25-28.
25 And the congregation shall deliver the slayer out of the hand of the revenger of blood, and the congregation shall restore him to the city of his refuge, whither he was fled. And he shall abide in it to the death of the high priest, which was anointed with the holy oil. 26 But if the slayer shall at any time come without the border of the city of his refuge, whither he was fled; 27 and the redeemer (gaal) of blood find him without the borders of the city of his refuge, and the redeemer (gaal) of blood kill the slayer; he shall not be guilty of blood. 28 Because he should have remained in the city of his refuge until the death of the high priest. But after the death of the high priest the slayer shall return into the land of his possession.
These may not make much sense in the natural, because the understanding is in the figurative and what it represents in the Body of Messiah. These statutes foreshadow what is to occur for salvation and the Restitution of All Things. It is not the intention of this discussion to explain all the nuances of the statutes and commandments related to the Cities of Refuge. However, it does help to understand the overall spiritual significance of this set of statutes as this discussion goes forward.
The fact that a slayer could leave after the death of the High Priest may seem unreasonable to some. This could realistically result in the slayer being allowed to leave after one day. Additionally, there may be some Redeemers of Blood that may want to exact revenge for the death of the relative decades after the event. If one is looking for answers in the natural, they may be on a fruitless pursuit. It is the spiritual application that is important to understand. As we go forward, we should understand the responsibility we have to these statues as spiritually mature believers.
Sin, Covering, Salvation
Sin, Covering, Salvation
Going forward we must understand that there is a basic requirement to follow Torah. Some believe that this is only for natural born Yehudim. However, that is their opinion and is not based on Scriptures. Throughout Scriptures there are statements similar to Bemidbar 15:28-29.
28 And the Priest shall make an atonement for the soul that sins ignorantly, when he sins by ignorance before Yehovah, to make an atonement (kafar) for him; and it shall be forgiven him. 29 You shall have one Torah for him that sins through ignorance, him that is born among the Children of Yisrael, and for the stranger (ger) that sojourns (gur) among them.
There is one Torah for both. There are exceptions in Torah, but basically all are held accountable to Torah. In the end, ignorance will be no excuse. The only plausible way to recover from ignorance is to find an appropriate covering. However, this will not fully preclude all consequences. This will be subsequently discussed.
Whenever sin is committed, blood must be shed for remission. When one reaches the age of accountability, they are no longer under the covering of a parent. Eventually, we all sin. Something must be done to rectify the sin, Devarim 24:16.
16 The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers. Every man shall be put to death for his own sin.
Blood must be shed to pay for the sin, all sin. Until the sin is paid for, we are all exposed. As such, we could be punished or even executed sometime during this lifetime. Unless, we exercise the options that are available to us.
Our first option is to be guilty of our sin and pay for it in this lifetime. That amounts to rejecting salvation. If one does that, they are subject to the randomness of the world and death in this lifetime becomes unpredictable. These will end up in the Lake of Fire. There is no opportunity for them in Restitution of All Things. This is not the preferred option.
The second option is to somehow completely remove any record of the sin. To do that one must accept a substitutionary individual to accept responsibility and pay for the sin. This amounts to one accepting Salvation in this lifetime or possibly the next in the Restitution of All Things.
The mechanics of this is, once an individual reaches the point of the age of accountability, once sin is committed the individual must find their way to the city of refuge. While at the city, they should hear of salvation. This would require one being sent, Romans 10:13-15.
13 For whosoever shall call upon the name of the Lord shall be saved. 14 How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!
To obtain salvation, one must be sent to preach the word. If a person in the city of refuge accepts, they are transformed into a new person, part of the Commonwealth of Yisrael. As such, they are free to roam in the Kingdom. However, this too is not without limitations. The must stay within the Kingdom of Ysrael and operate under a new set of statutes, commandments and judgments. They are obligated to follow Torah in the Newness of the Spirit, Romans 7:6.
6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not the oldness of the letter.
Do not foolishly confuse this as permission to disregard Torah. This why Paul told us in Romans 7:12.
12 Wherefore the law holy, and the commandment holy, and just, and good.
This was direction to believers to continue in Torah in the Spirit. We are to fulfill, Romans 8:4.
4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
We are to fulfill the righteous requirement of Torah. If we are negligent in this, it can result in chastisement. Yochanan warns about this in 1 Yochanan 5:16-18.
16 If any man see his brother sin a sin not to death, he shall ask, and he shall give him life for them that sin not to death. There is a sin to death. I do not say that he shall pray for it. 17 All unrighteousness is sin and there is a sin not to death. 18 We know that whosoever is born of God sins not; but he that is begotten of God keeps himself, and that wicked one touches him not.
There is the possibility of a believer committing a sin. When Yochanan states that one who is born again sins not, this actually refers to the Spirit. The spirit is pure; however, the condition of one’s soul comes into question. We are to keep ourselves from sin. If we do not, we can expose ourselves in the flesh. At that point, we may potentially expose ourselves to the wicked one. A believer that does this may find themselves in a position outside of the Kingdom and outside of God’s purposes. When this occurs, the wicked one can most definitely touch them. Not their spirit, but their body, Matityahu 10:28.
28 And fear not them which kill the body, but are not able to kill the soul. But rather fear him which is able to destroy both soul and body in hell (geenna).
Satan can kill the body in this lifetime, but cannot kill the soul or the spirit. Only God can destroy soul and body in Gehenna, the Lake of Fire.
The solution to this issue is to continue in Torah in the newness of the Spirit. This will help to build a hedge of protection that will keep one in the Kingdom.
There is a third option. It is the option of the stranger. In many cases, those who are strangers in the spiritual sense are often unaware of this. These are unsaved individual that may or may not reside in a City of Refuge. Many of them reside outside the walls of the Kingdom. These people have not made a decision in this lifetime. If they somehow keep appropriate portions of Torah, they are protected under the Torah. This keeps them outside of the boundaries of Satan. As such, he cannot affect them. They are spiritually in the city of refuge.
If they leave the city of refuge, it means they are not following the necessary portions of Torah. In this case, they are now subject to random attacks. Eventually, these must make a decision. Many will not make the decision in this lifetime. As such, they will return in the Restitution of All Things.
This basically explains the relationship between Cities of Refuge and the Overall Plan of God for mankind. What follows are responsibilities of those that find salvation in this lifetime to those who have not.
Responsibilities of Elders
Responsibilities of Elders
Devarim 19:3
3 You shall prepare you a way, and divide the coasts of your land, which Yehovah your Redeemer gives you to inherit, into three parts, that every slayer may flee thither.
When the land is initially possessed, 3 cities of refuge are to be established. It is the responsibility of the elders of the land to ensure that these cities are easily accessible. As such, roadways to and from the cities must be maintained. Additionally, all Cities of Refuge are in the lands granted to the Priests and Levites. The Priests and Levites are responsible for the conduct of the city. They are to provide a home and protection for the individual.
Today this means that we are to have elders that are similar to Levities and Priests. Their sole dedication in life is the study and teaching of Scriptures. They are individual whose knowledge of scripture and spiritual maturity exceed that of the average believer. They are to move in the Spirit and power of God.
Initially, there were to be three cities of refuge. Three indicates that a revealing or unveiling will occur. In this lifetime, when one comes to a city of refuge a revealing or an unveiling will occur. What is to be revealed to the individual is salvation and the newness of Torah. This is covered by 1 Timothy 2:3-4.
3 For this is good and acceptable in the sight of God our Savior; 4 Who will have all men to be saved, and to come to the knowledge (epignosis) of the truth.
It is the responsibility of the elders to reveal the truth of Scriptures. Not just any truth, the full truth related to God and Salvation. Until this is done, one cannot make an honest decision related to God and Salvation. The unveiling that may occur is 1 Yochanan 2:19.
19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But that they might be made manifest that they were not all of us.
The unveiling is if they are not one of us nor do they desire to be one of us. However, just because one leaves, it does not mean they have rejected salvation. It may mean it was not their due time. What can be acknowledged is, they were unwilling to be a part of a mature body of believers. This requires that the assembly was spiritually mature. That is another problem altogether and will not be addressed in detail in this discussion.
Devarim 19:4
4 And this the case of the slayer, which shall flee thither, that he may live. Whoso kills his neighbor ignorantly, whom he hated not in time past;
The location and route to the City of Refuge needs to be known. It should be easily accessible to all people. This is so the slayer may flee to it. This will require educating the people of the location and route. One may think they will never need a city of refuge; however, life is unpredictable for those outside the boundaries of the Kingdom. One never knows what can unexpectedly happen in life.
As such, today we are not to hide. We are to make ourselves known, Matityahu 5:13-14.
13 You are the salt of the earth. But if the salt have lost his savor, how shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. 14 You are the light of the world. A city that is set on a hill cannot be hid. 15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it gives light to all that are in the house.
This encompasses two things we must do. We must have salt and light.
When a sacrifice was done at the altar, the priest would salt the sacrifice. It was the responsibility of the Priest to ensure that there was enough salt. However, the priest also would ensure that the sacrifice was acceptable. As it was true then, so it is today. We are to be the sacrifice of Romans 12:1.
1 I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, your reasonable service.
We must be an acceptable sacrifice if we expect to be salted. We are therefore to pursue righteousness, Philippians 3:13-15.
13 Brethren, I count not myself to have apprehended. But one thing, forgetting those things which are behind, and reaching forth to those things which are before, 14 I press toward the mark for the prize of the high calling of God in Messiah Yeshua. 15 Let us therefore, as many as be perfect, be thus minded. And if in any thing you be otherwise minded, God shall reveal even this to you.
We are to press forward and not turn back. We are to become the acceptable sacrifice and continue to be that sacrifice better each time. Then we will be the salt to help preserve those who are in need.
Secondly, we are to be the light. We do this by pursuing Ephesians 1:17-19.
17 That the God of our Lord Yeshua Messiah, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge (epignosis) of Him. 18 The eyes of your understanding being enlightened; that you may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, 19 and what the exceeding greatness of His power (dunamis) to us-ward who believe, according to the working of His mighty power (kratos),
We are to pursue God to be granted light. We must learn first for ourselves if we are to teach anyone else. We must pursue ever increasing light all the days of our life with all our soul and might.
Our Commission
Our Commission
When we have these, we are to teach others and build congregations that become Cities of Refuge. We are to be there for those seeking asylum, covering and eventually salvation. We have to help protect these from themselves and the randomness of the world. We need to teach them how to obtain the protection God affords in salvation and discipleship. This was the commission Yeshua gave the Apostles in Matityahu 28:18-20.
18 And Yeshua came and spoke to them, saying, All power (exousia) is given to Me in heaven and in earth. 19 Go you therefore, and teach all nations (ethnos), baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. 20 Teaching them to observe all things whatsoever I have commanded you. And, lo, I am with you always, to the end of the age (aion). Amen.
In Matityahu 28:19, teach comes from the Greek word μαθητεύω matheteuo (G3100). It is in the Bible 4 times. μαθητεύω matheteuo (G3100) is translated teach 2 times, instruct 1 time and be disciple 1 time. It is the process of making one a disciple and instructing them to follow precepts and instructions. This is at the simple level of making one a follower, a disciple that follows a particular way of life or thought pattern.
In Matityahu 28:20, teach comes from the Greek word διδάσκω didasko (G1321). It is in the Bible 97 times. διδάσκω didasko (G1321) is translated teach 93 times and taught + ἦν en (G2258) 4 times. It is to teach in a broad application, to hold discourse with others in order to instruct them, deliver didactic discourses with the purpose of instilling doctrine into an individual.
Initially, we are to teach people with the goal of making them a disciple. Not all will be willing to step forward. This requires a certain level of dedication on the part of the individual. It also requires one with the desire to be less of themselves and more of the faith.
At the same time, we are to baptize individuals in the name of the Father, Son and Holy Spirit. This is not something we say over people when they are baptized in water, this represents several different and distinct baptisms.
To be baptized in the name of the Father is to baptized into the body of believers, 1 Corinthians 12:13.
13 For by one Spirit are we all baptized into one body, whether Yehudim or Gentile (hellen), whether bond or free; and have been all made to drink into one Spirit.
Once they are part of the body, there should be the water baptism. This begins the process of cleansing, Romans 6:4-6.
4 Therefore we are buried with Him by baptism into death. That like as Messiah was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. 5 For if we have been planted together in the likeness of His death, we shall be also of resurrection. 6 Knowing this, that our old man is crucified with that the body of sin might be destroyed, that henceforth we should not serve sin.
This is probably the most difficult step. The cleansing will not take place unless one continues in the pursuit of newness of life. This is referring to the newness of Torah. One must purse the Spirit.
Next the individual is baptized in the name of the Son. This is to be baptized in fire, Malakhi 3:2-3.
2 But who may abide the day of His coming? And who shall stand when He appears? For He like a refiner’s fire, and like fullers’ soap. 3 And He shall sit a refiner and purifier of silver. And He shall purify the sons of Levi, and purge them as gold and silver, that they may offer to Yehovah an offering in righteousness.
The goal in the Baptism of fire is to make one worthy to step in to the office of the Spiritual Levite. It is a long and drawn out process. One that very few are willing to travel. Mainly because it requires one to be an absolute servant of the High Priest. This means one must give up their life to serve the purposes of the Master, even when it may not be what they understand or want in life.
From there is the Baptism of the Holy Spirit, Acts 1:8.
8 But you shall receive power, after that the Holy Spirit is come upon you. And you shall be witnesses to Me both in Yerushalayim, and in all Yehudah and in Shomeron, and to the uttermost part of the earth.
This is the power to be a witness of Him. One must remember that these baptisms are not once and done. They are continuous processes. We must stay in the baptism figuratively or it will be of no avail. It does not mean we lose them, it means that the effect associated with them can slow to a halt. It is still there, but it is barely breathing. We must give life to ourselves through Him as we pursue.
When one has begun the process of discipleship and is going through the baptisms, we are to increase the doctrine in them in proportion to their pursuit of Him in sincerity and truth.
Him or Us
Him or Us
Devarim 19:5
5 As when a man goes into the forest (yaar) with his neighbor to hew trees, and his hand fetches a stroke with the axe to cut down the tree, and the iron (barzel) slips from the wood (etz), and finds (matza) his neighbor, that he die; he shall flee to one of those cities, and live.
This is a special case related to the death of an individual. It involves an accidental death when there may or may not be witnesses. Two or more have gone in the woods to chop down a tree. As one is using an axe to take down a tree, the iron head of the axe slips off the axe handle of wood and strikes another. This results in the death of the individual. If there is no premeditation, such that the individual is ignorant of the condition of the axe, this is considered an accidently inadvertent death. The individual swinging the axe should flee to a City of Refuge.
Now one may be wondering what this has to do with them. In today’s world, few of us are out chopping down trees. However, in the figurative sense this occurs far more often than many of us realize.
In today’s world, we are to be a part of the building of the New Testament Temple, Ephesians 2:20-22.
20 And are built upon the foundation of the Apostles and Prophets, Yeshua Messiah Himself being the chief corner; 21 in whom all the building fitly framed together grows to a holy Temple in the Lord. 22 In whom you also are builded together for a habitation of God through the Spirit.
All construction is to meet the requirements of Shemos 20:24-25.
24 An altar of earth (adamah) you shall make to Me, and shall sacrifice thereon your burnt offerings, and your peace offerings, your sheep (tzon), and your oxen (baqar). In all places where I record My name I will come to you and I will bless you. 25 And if you will make Me an altar of stone, you shall not build it of hewn stone. For if you lift up your sword (cherev) upon it, you have polluted it.
Sword (formerly tool) comes from the Hebrew word חֶרֶב cherev (H2719). It is in the Bible 413 times. חֶרֶב cherev (H2719) is translated sword 401 times, knife 5 times, dagger 3 times, axes 1 time, mattocks 1 time, tool 1 time and sword + יָד yad (H3027) 1 time. Throughout history swords have been of various lengths and weight dependent upon its application. חֶרֶב cherev (H2719) refers to a sword in a generic sense.
When translated other than sword, it is the opinion of the translator. It seems that they are attempting to specify something that is unnecessary and may potentially be misleading. It is best to leave the Hebrew as designated by the original Author. As such, חֶרֶב cherev (H2719) should be rendered sword in all cases.
The use of iron suggests that there will be noise and requires more humanistic power to operate. This represents work as opposed to God’s power, χάρις charis (G5485) grace.
Additionally, a sword will inflict pain and injury. We are to build the altar of earth referring to nonbelievers. We are to form them with our hands as opposed to a metal object. We are to use gentleness and finesse in our works. One must be very skillful as Paul describes in 2 Timothy 2:24-26.
24 And the servant of the Lord must not strive; but be gentle to all, skillful in teaching, patient, 25 In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging (epignosis) of the truth; 26 And they may recover themselves out of the snare of the devil, who are taken captive by him at his will.
This will require a power from another source. That source is God to soften the heart of the individual.
Using a sword or an axe represents man’s works. It may result in the death of an individual. This is not physical or spiritual death, it is a temporary soulish death. The individual may close off their heart to the attack of an individual that goes out on their own power. We must not try to make it happen on our own power. We must wait for God’s leading and power to flow through us.
The axe is a blunt object for the work of the Temple. It requires tremendous force of the individual. Those who go forth on their own power will cause more harm than good. Many will suffer at their hands because rather than being sent, they have sent themselves. These need to return to the City of Refuge for further discipleship and training. We must wait on Yehovah. We must be sent rather than a self-sender.
In these cases, the redeemer will pursue the self-sender. They may suffer chastisement for hurting the very ones, they are trying to help.
Redeemer, Slayer, Warm
Redeemer, Slayer, Warm
Devarim 19:6
6 Lest the redeemer (avenger) of the blood pursue the slayer, while his heart is warm (chamam), and overtake him, because the way is long, and slay him; whereas he not worthy of death, inasmuch as he hated him not in time past.
Redeemer (formerly revenger) is the Hebrew word גָּאַל gaal (H1350). It is in the Bible 104 times. גָּאַל gaal (H1350) is translated redeem 50 times, redeemer 18 times, kinsman 13 times, revenger 7 times, avenger 6 times, ransom 2 times, at all 2 times, deliver 1 time, kinsfolks 1 time, kinsman’s part 1 time, purchase 1 time, stain 1 time and wise 1 time.
The primary meaning of גָּאַל gaal (H1350) is to do the part of a kinsman and thus to redeem his kin from difficulty or danger. One difference between this root, גָּאַל gaal (H1350) and the very similar root פָּדָה padah (H6299), redeem, is that there is usually an emphasis in גָּאַל gaal (H1350) on the redemption being the privilege or duty of a near relative. The participial form has been translated by some as “kinsman-redeemer” or as in KJV merely “kinsman.”
גָּאַל gaal (H1350) is used in four basic situations. These are things a good and true man would do for his kinsman.
· Repurchase of a field which was sold in time of need or the freeing of an Yisraeli slave who sold himself in time of poverty. Such purchases and restitution was the duty of the next of kin. (Vayyiqra 25)
· Redemption of property or non-sacrificial animals dedicated to Yehovah or the redemption of the firstborn of unclean animals (Vayyiqra 27). In these cases, the redeemer was not a relative, but the owner of the property.
· Redeemer of Blood for a murdered man. The next of kin must affect the payment of life for life. (Bemidbar 35)
· Common usage prominent in the Tehillim and Neviim (Prophets) is Yehovah is Yisrael’s Redeemer who will stand up for His people and vindicate them.
The best known instance of redemption of the poor is in the Book of Rut. It is also the most extensive account of the Law of the Levirate Marriage. It applied to a widow who did not have a child to carry-on the lineage. It would become the responsibility of her husband’s brother to perpetuate seed. This would ensure the succession of the land which was bound to the male descendants.
In Rut two things are mentioned, the field and the Levirate Marriage. The near kinsman was willing to buy the field, but not to marry Rut.
Because of Naomi’s poverty, she had to sell the field. The next of kin was obligated to buy it from her. This he was willing to do without issue. The land would presumably revert to him anyway. When he learned that he must marry Rut and raise children who would maintain their inheritance, he refused and Boaz stepped in. It should be understood that Kinsman Redemption and Levirate Marriage are to be differentiated from each other. Redeemer does not refer to the latter institution, Levirate Marriage.
גָּאַל gaal (H1350) should always be rendered a form of redeemer.
When it is determined that an individual has committed murder, a relative is to slay the murderer. The individual slaying the murderer is typically called the Revenger of Blood; however, the term Redeemer of Blood will be used in this discussion.
If the slayer was outside of the City of Refuge, the Redeemer of Blood could legally kill the slayer. However, the following conditions preclude the Redeemer of Blood from legally killing the slayer:
· Before judgment when being escorted to judgment.
· At judgment.
· After a judgment is rendered unintentional and being escorted to the City of Refuge.
· After the death of the High Priest.
In Devarim 19:6, slayer is the Hebrew word רָצַח ratzach (H7523). It is in the Bible 47 times. רָצַח ratzach (H7523) is translated slayer 16 times, murderer 14 times, kill 5 times, murder 3 times, slain 3 times, manslayer 2 times, killing 1 time, slayer + אַחַר achar (H0310) 1 time, slay 1 time and death 1 time. It means to dash in pieces, i.e., kill a human being, especially to murder.
רָצַח ratzach (H7523) is used as a verb. 80 percent of the time, it is in the Torah. It occurs primarily in the legal material of the Hebrew Scriptures. This is not a surprise, as God’s Torah includes regulations on life and provisions for dealing with the murderer. The 10 Words in Shemos 20 give the general principle in a simple statement. This is the first use of רָצַח ratzach (H7523), Shemos 20:13.
13 You shall not kill (ratzach).
רָצַח ratzach (H7523) is used 20 times in Bemidbar 35 and three times in Devarim 19 in the discussion of the Cities of Refuge. Bemidbar 35:30 pertains to the penalty for murder; however, before a person is put to death, he is assured of a trial.
30 Whoso kills any soul (nefesh), the murderer (ratzach) shall be put to death (ratzach) by the mouth of witnesses. But one witness shall not testify against any soul (nefesh) to die (mut).
The Torah recognizes the distinction between premeditated murder and unintentional killing. In order to assure the rights of the manslayer, who unintentionally killed someone, the law provided for three cities of refuge on either side of the Yarden, to which a manslayer might flee and seek asylum, Bemidbar 35:11.
11 then you shall appoint you cities to be Cities of Refuge for you; that the slayer may flee thither, which kills any person at unawares.
The provision gave the manslayer access to the court system, for he might be “killed” by the blood redeemer if he stayed within his own community. The slayer is to be tried prior to anyone taking action against him, Bemidbar 35:12.
12 And they shall be to you cities for refuge from the redeemer (gaal); that the manslayer die not, until he stand before the congregation in judgment.
If the slayer is found guilty of unintentional manslaughter, he is required to stay in the City of Refuge until the death of the high priest. This is probably the most confusing part of the process for the uninformed.
The prophets use רָצַח ratzach (H7523) to describe the effect of injustice and lawlessness in Yisrael, Hoshea 4:1-2.
1 Hear the word of Yehovah, Children of Yisrael. For Yehovah has a controversy (riyv) with the inhabitants of the land, because no truth, nor mercy, nor knowledge of Redeemer in the land. 2 By swearing, and lying, and killing (ratzach), and stealing, and committing adultery, they break out, and blood touch blood.
Yeshayahu 1:21
21 How is the faithful city become a harlot. It was full of judgment; righteousness lodged in it; but now murderers (ratzach).
Yirmeyahu 7:9
9 Will you steal, murder (ratzach), and commit adultery, and swear falsely, and burn incense to Baal, and walk after other redeemers whom you know not;
In the Tehillim, it metaphorically expresses the deprivation of the rights of helpless murder victims, Tehilla 94:6.
6 They slay the widow and the stranger, and murder (ratzach) the fatherless.
In Devarim 19:6, warm (formerly hot) comes from the Hebrew word חָמַם chamam (H2552). It is in the Bible 13 times. חָמַם chamam (H2552) is translated warm 7 times, hot 3 times, heat 2 times and enflaming 1 time. It is to become warm either because of an outside source or due to passion. It refers to physical heat, i.e., warmth produced, by the sun, the human body, clothing, or an oven. חָמַם chamam (H2552) should be rendered a form of warm in all uses.
Devarim 19:6
6 Lest the redeemer (gaal) of the blood pursue the slayer (ratzach), while his heart is warm (chamam), and overtake him, because the way is long, and slay him; whereas he not worthy of death, inasmuch as he hated him not in time (temol) past (shilshom).
The Cities of Refuge provide a way to eliminate the possibility of the redeemer of blood to indefinitely hunt down the slayer. This is especially important in the case of the inadvertent or accidental death of an individual.
As believers today, we need to provide this place as a safe haven for individuals to have an opportunity to learn of the love of God. We are to provide a safe haven through a community hedge that allows an individual to experience God’s love in action. A place where they experience His power in reality. They are able to be involved in a community of people that have grown through a relationship with Yehovah. Hopefully in time, individuals that experience this will desire new birth as God opens the door to them.
Go Well with Us
Go Well with Us
Devarim 19:7
7 Wherefore I command you, saying, You shall separate three cities for you.
When the Children of Yisrael possessed the land, they were to establish 3 Cities of Refuge. These were to be easily accessible and well known by the inhabitants of the land. The cities were to be in lands given to the Levities and Priests. They were to safeguard any potential slayer, premeditated or not. The elders of the City of Refuge would provide lodging and protection while the slayer is held over for trial by the elders of Yisrael. In the case of one found innocent of premeditated or intentional killing, the individual would stay in the City of Refuge until the death of the Hight Priest. During that time the Levities and Priest of the city should take opportunity to educate the individual in the ways of Yehovah.
Today, we are to do the same. We are to establish congregations where an individual can experience the love and power of God. A place where 1 Corinthians 14:24-25 routinely occurs.
24 But if all prophesy, and there come in one that believes not, or unlearned, he is convinced of all, he is examined (anakrino) of all. 25 And thus are the secrets of his heart made manifest; and so falling down on face he will worship God, and report that God is in you of a truth.
Where people are welcomed and feel the love and power of God in reality.
Devarim 19:8-9
8 And if Yehovah your Redeemer enlarge your coast, as He has sworn to your fathers, and give you all the land which He promised to give to your fathers; 9 If you shall keep all these commandments to do them, which I command you this day, to love Yehovah your Redeemer, and to walk ever in His ways; then shall you add three cities more for you, beside these three.
The question that Yisrael faced, would Yehovah enlarge the area of Yisrael? He would give the land He promised that was based on the fathers. But what did the future have in store for the Children of Yisrael?
There is the possibility of increased lands. This would be based on whether they did the following:
· Kept all Yehovah’s commandments.
· Loved Yehovah.
· Walked in His ways.
Sometimes people look at these as being perfect, never breaking a commandment. That is a complete misunderstanding of Yehovah. It would be nice if we were perfect; however, Yehovah knew that would not happen overnight if it ever did happen. The question is, are we striving to be a better person with each step? Are we walking towards the light or away? It should be as in Mishlei 4:18.
18 And the path of the righteous (tsaddiyq) as the shining light, that shines more and more to the established (kun) day.
This is why every day we are to continue to improve and be in a state of continual repentance.
As for Ysrael, did this occur? The lands east of the Yarden River were not part of the original promise. When these were established, Moshe established 3 additional Cities of Refuge, Devarim 4:41-43.
41 Then Moshe severed three cities on this side Yarden toward the sunrising; 42 That the slayer might flee thither, which should kill his neighbor unawares, and hated him not in times past; and that fleeing to one of these cities he might live. 43 Betzer in the wilderness, in the plain country, of the Reuveni; and Ramot in Gilad, of the Gadi; and Golan in Bashan, of the Menashshi.
These lands were in addition to the original promise.
Devarim 19:10
10 That innocent blood be not shed in your land, which Yehovah your God gives you an inheritance, and blood be upon you.
There will always be the possibility of inadvertent deaths. As there will be people seeking refuge from the storms of the world. A congregation should be established to receive these people and help them get back on their feet. As we help those in need, there is a greater inheritance for all of us in the future. It should be our hope to help others so that the overall sin in the world is less.
Discernment in the Assembly
Discernment in the Assembly
Devarim 19:11-12
11 But if any man hate his neighbor, and lie in wait for him, and rise up against him, and smite him mortally that he die, and flees into one of these cities. 12 Then the elders of his city shall send and fetch him thence, and deliver him into the hand of the redeemer (gaal) of blood, that he may die.
There will be times when an individual guilty of premeditated murder will flee to a City of Refuge. When it is determined that this is the case, the elders of the city where the slaying occurred are to obtain the slayer from the city of refuge. They would then deliver the individual to the redeemer of blood. He is to be first to put his hand to the slayer.
This requires some discernment on the part of the elders and those of the Levities and Priests of the City of Refuge. They must judge what has occurred.
As for us today, we must discern if one is seeking refuge from the storms of the world temporary or they are seriously considering a walk with God. In either case, if one is not causing problems in the congregation, we should afford them the opportunity of sanctuary. In time when the elders of a congregation are mature, it will be revealed one’s true intentions. Unfortunately in many cases, one is seeking refuge, but is not maturing in the faith. These still need to be cared for.
Devarim 19:13
13 Your eye shall not pity him, but you shall put away innocent blood from Yisrael, that it may go well with you.
There will be times when premeditated murder will occur. These need to be dealt with. When it does occur, we should not pity the slayer. They made a choice to do something that was not permitted in Yehovah’s Kingdom. The slayer made a conscious decision based on emotional selfishness. They did not consider what is best for the overall community.
There will also be times in congregational life when an individual comes and it is best for all when they leave. We should not be looking to amputate people, we should be looking for a way to integrate them. However, there are some people that do not want to become part of the body. Or possibly, they may be cancer that can spread. For whatever reason we need to remember 1 Yochanan 2:19.
19 They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But that they might be made manifest that they were not all of us.
There will always be those that are not a part of us. We should not pity them, it was ultimately their choice. For some, their time has not yet come. Possibly in the future, it will be different for them. We ought to be able to receive them at a later time if it is beneficial for both.
When a relationship goes bad both sides bear some blame. What we need to ensure is, we learn from these and make changes to improve. Our goal should be to grow in His grace and mercy each step of the way.
Inheritance from Yehovah
Inheritance from Yehovah
Devarim 19:14
14 You shall not remove your neighbor’s landmark, which they of old time have set in your inheritance, which you shall inherit in the land that Yehovah your God gives you to possess it.
In the midst of a discussion of Cities of Refuge and murder, Yehovah tells us not to remove our neighbor’s landmark. One should ask why this is here? Actually it should be obvious.
It is similar to the statement in Vayyiqra 23:22.
22 And when you reap the harvest of your land, you shall not make clean riddance of the corners of your field when you reap, neither shall you gather any gleaning of your harvest. You shall leave them to the poor, and to the stranger. I Yehovah your Redeemer.
In the midst of a discussion the Feasts, Yehovah discusses gleaning. It seems out of order; however, it fits perfectly between the Spring and Fall Festivals. It is sign of what believers should be doing in the times we are living. We are to produce fruit for gleaning as we await the fulfillment of the Fall Feasts. Something the poor and strangers can glean for sustenance until they can stand and start to produce their own fruit. We build ourselves up not for ourselves, but to have something for others.
Such is the case of the landmarks. Although one may have left their inheritance, it should be there waiting for them when they return. Although one has left the congregation vowing never to return, we should make a way of return. We should receive them with open arms when they do return. We should treat them as a member of the family similar to Luke 15:21-24.
21 And the son said to him, Father, I have sinned against heaven, and in your sight, and am no more worthy to be called your son. 22 But the father said to his servants, Bring forth the best robe, and put on him; and put a ring on his hand, and shoes on feet. 23 And bring hither the fatted calf, and kill; and let us eat, and be merry. 24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
We should rejoice in the return of those that temporarily lost their way.
Two or Three Witnesses
Two or Three Witnesses
Devarim 19:15
15 One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established.
This is an important principle expressed throughout the Bible. Yeshua tells us in Matityahu 18:16.
16 But if he will not hear take with you one or two more, that in the mouth of two or three witnesses every word may be established.
We are not to condemn a person, unless there are two or three true witnesses. One cannot be condemned on the word of a single individual.
The problem that we are faced with is the very situation that occurred in 1 Melakhim 21:9-14.
9 And she (Izevel) wrote in the letters, saying, Proclaim a fast, and set Navos on high among the people. 10 And set two men, sons of Belial, before him, to bear witness against him, saying, You did blaspheme Redeemer and the king. And carry him out, and stone him, that he may die. 11 And the men of his city, the elders and the nobles who were the inhabitants in his city, did as Izevel had sent to them, as it written in the letters which she had sent to them. 12 They proclaimed a fast, and set Navos on high among the people. 13 And there came in two men, children of Belial, and sat before him. And the men of Belial witnessed against him, against Navos, in the presence of the people, saying, Navos did blaspheme Redeemer and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. 14 Then they sent to Izevel, saying, Navos is stoned, and is dead.
In this case, there were 2 false witnesses. This highlights the importance of righteous elders to judge in these matters as expressed next.
False Witness
False Witness
Devarim 19:16-17
16 If a false witness rise up against any man to testify against him wrong; 17 then both the men, between whom the controversy, shall stand before Yehovah, before the priests and the judges, which shall be in those days;
When this occurs, who the false witness is may not be obvious. There is always the possibility of both witnesses being false witnesses. This is why it is important that such controversies go before Yehovah, the Priests and the Judges. The Priests and Judges must be righteous, impartial and completely above all reproof.
Devarim 19:18
18 and the judges shall make diligent (darash) inquisition (yatav). And, behold, the witness a false witness, has testified falsely against his brother;
The Judges are to make a diligent inquisition into the matter.
Diligent comes from the Hebrew word דָּרַשׁ darash (H1875). It is in the Bible 164 times. דָּרַשׁ darash (H1875) is translated seek 84 times, enquire 43 times, require 12 times, search 7 times and 18 miscellaneous words. It means to seek, inquire, consult, ask, require, frequent.
It is commonly used in modern Hebrew in its verbal form for “to interpret, expound”. The noun forms for “sermon, preacher” are derived from it. דָּרַשׁ darash (H1875) is first used in Bereishis 9:5.
5 And surely your blood of your souls (nefesh) will I require (darash); at the hand of every life (chay) will I require (darash) it, and at the hand of man; at the hand of every man’s brother will I require (darash) the life of man (adam).
In its present rendering, there seems to be a focus on punitive actions rather than the possibility of inquiring by God to determine the cause first and then acting. Possibly Bereishis 9:5 should have been rendered.
5 And surely your blood of your souls (nefesh) will I inquire (darash); at the hand of every life (chay) will I inquire (darash) it, and at the hand of man; at the hand of every man’s brother will I inquire (darash) the life of man (adam).
It often has the idea of avenging an offense against God or the shedding of blood. However, this should occur after a diligent understanding of what has occurred. As such, inquire was formerly require in Yechezqel 33:6.
6 But if the watchman see the sword come, and blow not the shofar and the people be not warned; if the sword come, and take person from among them, he is taken away in his iniquity; but his blood will I inquire (darash) at the watchman’s hand.
One of the most frequent uses of דָּרַשׁ darash (H1875) is in the expression “to inquire of God,” which sometimes indicates a private seeking of God in prayer for direction Bereishis 25:22.
22 And the children struggled together within her; and she said, If so, why I thus? And she went to inquire (darash) of Yehovah.
Many times דָּרַשׁ darash (H1875) refers to the contacting of a prophet who would be the instrument of God’s revelation as in 1 Shemuel 9:9.
9 Beforetime in Yisrael, when a man went to inquire (darash) of Redeemer, thus he spoke, Come, and let us go to the seer. For now a Prophet was beforetime called a Seer.
And in 1 Melakhim 22:8.
8 And the king of Yisrael said to Yehoshafat, yet one man, Mikhayahu the son of Yimlah, by whom we may inquire (darash) of Yehovah. But I hate him; for he does not prophesy good concerning me, but evil. And Yehoshafat said, Let not the king say so.
Thus, Ahaziah instructed messengers in 2 Melakhim 1:2.
2 And Achazyah fell down through a lattice in his upper chamber that in Shomeron, and was sick. And he sent messengers, and said to them, Go, inquire (darash) of Baal-zebub the redeemer of Ekron whether I shall recover of this disease.
Ahaziah initially sent the messengers to seek the advice of a foreign god. This was a gross violation of Torah, Devarim 18:10-11.
10 There shall not be found among you that makes his son or his daughter to pass through the fire, that uses divination, an observer of times, or an enchanter, or a witch, 11 or a charmer, or a consulter with familiar spirits (ov) or a wizard or a necromancer.
Necromance comes from Hebrew words דָּרַשׁ darash (H1875), אֵל el (H0413) and מוּת mut (H4191). It literally means inquire of the dead.
Shaul went to the witch of Endor to inquire of her, which in this instance meant that she was to call up a familiar spirit, 1 Shemuel 28:7.
7 Then said Shaul to his servants, Seek me a woman that has a familiar spirit, that I may go to her, and inquire (darash) of her. And his servants said to him, Behold, a woman that has a familiar spirit at En-dor.
דָּרַשׁ darash (H1875) is often used to describe the seeking of Yehovah in the sense of entering into covenantal relationship with Him. The prophets often use דָּרַשׁ darash (H1875) as in Yeshayahu 55:6. Inquire was formerly seek.
6 Inquire (darash) Yehovah while He may be found, Call upon Him while He is near.
And in Yirmeyahu 29:13, inquire was formerly search.
13 And you shall seek (baqash) Me, and find, when you shall inquire (darash) for Me with all your heart.
In most cases, דָּרַשׁ darash (H1875) should be rendered inquire. It carries the meaning of thoroughly investigating to determine the understanding or interpretation.
Devarim 19:18
18 and the judges shall inquire (darash) diligently (yatav). And, behold, the witness a false witness, has testified falsely against his brother;
Those who sit in judgment are to thoroughly investigate to understand the truth. Sometimes truth is as elusive as the pot of gold at the end of the rainbow. This is why those in judgment must be righteous individuals that cannot be persuaded based on an individual status or future rewards. Those in judgment must be motivated only by the truth brought forth through Yehovah without personal interest involved.
Devarim 19:19
19 Then shall you do to him, as he had thought to have done to his brother. So shall you put the evil away from among you.
When it is determined that an individual is a false witness then whatever would have been done to the one who was falsely accused should be done to the false witness. This may seem extreme; however, there is no excuse for being a false witness. This is different than one who is mistaken. This is a person who intentionally bears false witness.
Typically one bears false witness for gain of some sorts. As believers, we are to be true witnesses of Yehovah. This should be the case even if it adversely affects us.
Devarim 19:20
20 And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.
In the case of the false witness or the intentional slaying, the results of the judgment should be published throughout the land. People should learn from this that there are consequences for their actions. One cannot challenge the overall society for their own benefit. These cases should be broadcast as both a deterrent and a message that the welfare of the community has been preserved.
Devarim 19:21
21 And your eye shall not pity; life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.
This is not one where an eye is removed if an individual had damaged a victim’s eye. This is a statement of restitution. Sometimes monetary restitution for a victim could satisfy an offence against another. In all situations, the scales must be balanced. The punishment should be equal and opposite to the crime.
As for a false witness, they receive what they would commit to another.
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