Devarim 21 (Deuteronomy 21)
Devarim 21 discusses several situations that can be traced to deep emotional desires. In each case, failure to overcome the emotional drive will result in the final condition, the need for an intermediary. The first situation revolves around what should be done when an individual is found dead between two cities and the assailant is unknown. Initially, it must be determined what city is closest to the corpse. That city must provide a sacrifice for the city and the individual. The next situation is when one goes to war and they see a woman that is pleasing to them. There is a process to convert the woman and provisions if the woman is later determined to be unacceptable. There is also a discussion of the first born of the first wife when there is a second wife. This male child will receive double the inheritance regardless of how the father feels towards the first wife as opposed to the second wife. Then there is the rebellious child. If the son refuses to yield, there comes a point when the parents must take the child before the elders. If it is determined that nothing can be done, the men of the city will stone the son. Finally if one commits a sin worthy of death and is hung on a tree, they shall not remain all night.
Yehovah is used 7 times in Devarim 21 in 23 verses.
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Slain Man Found
Slain Man Found
Devarim 21:1
1 If be found slain in the land which Yehovah your Redeemer gives you to possess it, lying in the field, it be not known who has slain him.
This situation involves a slain individual found in the fields. However, it is unknown who committed the murder. This is a special case in Torah that involves the whole community. Although it is unknown, the spilling of blood must be rectified for two reasons. First, there is the individual that was slain. Secondly, it is the responsibility of the community to minimize the occurrence of the slaying. This brings into question the oversight and health of the entire community.
Devarim 21:2
2 Then your elders (zaqen) and your judges shall come forth, and they shall measure to the cities which round about him that is slain.
When one dies in a field and the assailant is unknown, a determination must be made as to what city is closest to the body. This is different than what would happen today.
If a body was found and it is completely unknown, the body would be taken to the nearest morgue and eventually disposed of. Depending on laws and resources, an autopsy may be performed. This might render evidence as to who was involved in the slaying. However, if the autopsy renders no conclusive evidence, the body would be disposed of and the matter would be considered a cold case.
Where this ends, Torah picks up. For all deaths even if the individual is unknown, there must be rectifying of the land and the community as a whole. All slaying bring into the question the general health of the community and cannot simply be ignored.
Heifer of the Herd
Heifer of the Herd
Devarim 21:3
3 And it shall be, the city next to the slain man, even the elders of that city shall take a heifer (eglah baqar), which has not been wrought with, which has not drawn in the yoke;
Heifer comes from the Hebrew words עֶגְלָה eglah (H5697) and בָּקָר baqar (H1241).
עֶגְלָה eglah (H5697) is in the Bible 14 times. It is translated heifer 12 times, cow 1 time and calf 1 time.
עֶגְלָה eglah (H5697) is used in the following:
|
Scripture |
Count |
Use |
|
Bereishis 15:9 |
1 |
Avram’s sacrifice Yehovah passes through, 400 year prophecy |
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Devarim 21 |
4 |
Offering for a dead body when the assailant is unknown |
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Shofetim 14:18 |
1 |
Shimshon’s response when his riddle was solved |
|
1 Shemuel 16:2 |
1 |
Shemuel’s offering when Daviyd was anointed |
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Yeshayahu 7:21 |
1 |
Yeshayahu’s prophecy during Ahaz’s days |
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Yeshayahu 15:5 |
1 |
Yeshayahu’s prophecy for Moav, Heifer 3 years |
|
Yirmeyahu 46:20 |
1 |
Prophecy of Bavel coming against Mitzrayim |
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Yirmeyahu 48:34 |
1 |
Prophecy of Moav, Heifer 3 years |
|
Yirmeyahu 50:11 |
1 |
Prophecy of Bavel |
|
Hoshea 10:5 |
1 |
|
|
Hoshea 10:11 |
1 |
Prophecy of Efrayim |
A synonym is פָּרָה parah (H6510). It is in the Bible 26 times. פָּרָה parah (H6510) is translated kine 18 times, heifer 6 times and cow 2 times. It is used in the following places:
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Scripture |
Count |
Use |
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Bereishis 32:15 |
1 |
Gift for Esav |
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Bereishis 41 |
11 |
Pharoah’s dream |
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Bemidbar 19 |
5 |
Red Heifer |
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1 Shemuel 6 |
5 |
Returning of the Ark of the Covenant from the Pelishtim |
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Iyyov 21:10 |
1 |
Iyyov’s description of the wicked, things continue forward |
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Yeshayahu 11:7 |
1 |
Description of the Millennium |
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Hoshea 4:16 |
1 |
Yisrael is compared to backsliding heifer |
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Amos 4:1 |
1 |
Comparison of Bashan that oppresses the poor and needy |
It should be understood that before a cow becomes a cow, they are actually called a heifer. Heifers are female cattle who have yet to give birth. Heifers are raised on the farm until they reach the appropriate age and weight to reproduce. Once the heifer has had her first calf, she then becomes a cow. Typically a heifer is bred at 15 months of age, and have a nine-month pregnancy; that means most heifers give birth to their first calf at about two years old. A heifer has to give birth to a calf before she can produce milk, and then she is referred to as a cow. This should be kept in mind when translating the Hebrew. The appropriate term should be used based on the context.
בָּקָר baqar (H1241) is in the Bible 182 times. It is translated ox 78 times, herd 44 times, beeves 7 times, young 18 times, young + h1121 17 times, bullock 6 times, bullock + h1121 2 times, calf + h1121 2 times, heifer 2 times, kine 2 times, bulls 1 time, cattle 1 time, cow’s 1 time and great 1 time.
בָּקָר baqar (H1241) refers to beef cattle or an animal of the ox family of either gender, as used for plowing; collectively, a herd.
Some scholars link the noun בָּקָר baqar (H1241) to the verb בָּקַר baqar (H1239), to seek out, or the noun בֹּקֶר boqer (H1242). However, this has not been confirmed.
בָּקָר baqar (H1241) refers to draught animals such as oxen, the term is used for domestic cattle, including bulls, cows, heifers, and calves. It is distinguished from צֹאן tzon (H6629) which denotes sheep and goats.
The ancient near middle east, including the Hebrews, cattle were a form of wealth. The semi-nomadic patriarchs measured wealth in cattle.
Enduring River
Enduring River
Devarim 21:3
3 And it shall be, the city next to the slain man, even the elders of that city shall take a heifer (eglah baqar), which has not been worked (avad) with, which has not drawn in the yoke;
The city closest to the body will offer a heifer that has not performed work or drawn a yoke. This is similar to the Red Heifer in Bemidbar 19. However, these are different Hebrew words for heifer.
Devarim 21:4
4 And the elders (zaqen) of that city shall bring down the heifer (eglah) to a enduring (eysan) river (nachal), which is neither plowed (avad) nor sown, and shall break (araf) the heifer’s (eglah) neck there in the valley.
The elders of the city will take the heifer to an enduring river. Enduring river was formerly a rough valley.
Enduring (formerly rough) is the Hebrew word אֵיתָן eysan (H0386). It is in the Bible 13 times. אֵיתָן eysan (H0386) is translated strong 5 times, mighty 4 times, strength 2 times, hard 1 time and rough 1 time.
אֵיתָן eysan (H0386) refers to the continual existence of a phenomenon of nature as the perennial running water in a stream. Such a stream is especially valuable in Yisrael where the majority of the wadies are dry much of the year. The seventh month bears the name Ethanim, “the month of steady flow,” perhaps in relationship to the time when these are the only streams with water, 1 Melakhim 8:2.
2 And all the men of Yisrael assembled themselves to king Shelomo at the Feast in the month Esanim (Eysaniym), which is the seventh month.
It is used for the eternal movement of the sea which God stopped long enough to allow Yisrael to pass through safely, Shemos 14:27. Enduring was formerly strength.
27 And Moshe stretched forth his hand over the sea, and the sea returned to his enduring (eysan) when the morning appeared; and the Mitzrayim fled against it; and Yehovah overthrew the Mitzrayim in the midst of the sea.
Tehilla 74:15 describes drying up of ever flowing rivers. Enduring was formerly mighty. Note first Hebrew word for river indicates this is a wadi as opposed to a simple river.
15 You did cleave the fountain and the river (nachal). You dried up enduring (eysan) rivers (nahal).
Thus Amos 5:24 bears a powerful image. Enduring was formerly mighty.
24 But let judgment run down as waters, and righteousness as a enduring (eysan) river (nachal).
Justice is truly the permanent, enduring quality that every believer should seek and is the foundation of the Kingdom of God. The mountains are considered the enduring foundations of the earth. Their continual presence is figurative as a witness of Yehovah and against Yisrael at the great judgment Mikha 6:2. Enduring was formerly strong.
2 Hear you, mountains, Yehovah’s controversy, and enduring (eysan) foundations of land. For Yehovah has a controversy with His people, and He will plead with Yisrael.
אֵיתָן eysan (H0386) is applied also to the human sphere. In Iyyov 12:19, it indicates the priests whose status is continuous by heredity, yet who can be overthrown by God. Enduring was formerly mighty.
19 He leads priests (kohen) away spoiled, and overthrows the enduring (eysan).
Further, some nations are considered enduring for a time, Yirmeyahu 5:15. Enduring was formerly mighty.
15 Lo, I will bring a nation upon you from far, house of Yisrael, says Yehovah. It a enduring (eysan) nation, it an ancient nation, a nation whose language you know not, neither understand what they say.
The nation intended here is Bavel, which was a nemesis of Yisrael throughout her history.
Although, a nation appears to be enduring, it will not stand when Yehovah allows a greater force to come against it, Yirmeyahu 49:19. Enduring was formerly strong.
19 Behold, He shall come up like a lion from the swelling of the Yarden against the habitation of the enduring (eysan). But I will suddenly make him run away from her. And who a chosen I may appoint over her? For who like Me? And who will appoint Me the time? And who that shepherd that will stand before Me?
And in Yirmeyahu 50:44. Enduring was formerly strong.
44 Behold, He shall come up like a lion from the swelling of the Yarden to the habitation of the enduring (eysan). But I will make them suddenly run away from her. And who a chosen I may appoint over her? For who like Me? And who will appoint Me the time? And who that shepherd that will stand before Me?
The concept here is not so much of strength, but the fact that they have been around so long they appear permanent.
Yaaqov’s blessing describes Yosef in an intense battle, holding his bow steady and discharging arrows in rapid succession, Bereishis 49:23-24. Enduring was formerly strength.
23 The archers have sorely grieved him, and shot and hated him. 24 But his bow abode in enduring (eysan), and the arms of his hands were made strong by the hands of the Mighty One (Aviyr) of Yaaqov; from thence the shepherd, the stone of Yisrael.
Mishlei 13:15, enduring was formerly hard.
15 Good understanding gives favor, but the way of transgressors enduring (eysan).
Walking outside the faith forms its own rut from which there is no escape.
אֵיתָן eysan (H0386) should be rendered enduring in all uses.
Innocent Blood
Innocent Blood
Devarim 21:4
4 And the elders (zaqen) of that city shall bring down the heifer (eglah) to a enduring (eysan) river (nachal), which is neither plowed (avad) nor sown, and shall strike off the heifer’s (eglah) neck there in the valley.
The elders of the city will take the heifer to an enduring river (wadi) which has not been plowed or sown. There the elders will strike the heifer in the neck.
The enduring river which is a wadi is filled with various minerals. It must be a valley that has not been plowed or sown, it is fertile for growth. This is a shadow of future resurrections in the Restitution of All Things. The reason a heifer as opposed to a bull, it will be the bride that will minister to these in the Millennium.
This situation represents the souls of individuals that were never plowed where the seed could take root. Regrettably, they are forgotten by most, but not forgotten by Yehovah. Their fields will be plowed in their due time in the future Restitution of All Things.
Devarim 21:5
5 And the priests the sons of Levi shall come near; for them Yehovah your God has chosen to minister to him, and to bless in the name of Yehovah; and by their word shall every controversy and every stroke be.
The Priest is to be present when the elder breaks the heifer’s neck. The priest represents those in the future that would minister to these individuals.
Devarim 21:6-7
6 And all the elders of that city, next to the slain, shall wash their hands over the heifer that is beheaded in the valley. 7 And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen.
What needs to be understood is not that the elders actually killed the person or they have some guilt associated with the physical act of slaying. It is that, the elders bear the responsibility for any death within their city boundaries and in fields of close proximity. We cannot limit our influence to our own boundaries. Sometimes we are to reach out and help those near by.
They are responsible for implementing actions to minimize the potential for an accidental death. They should be on the lookout for any actions that could result in any violence within the city boundaries and near by areas. It is not that they can always prevent it, but they can severely minimize it from occurring. The elders bear responsibility for the overall welfare of the city and close by areas.
When they wash their hands of the incident, they are claiming that they have taken all actions necessary to prevent the death. Further, they are exonerating themselves in that what occurred was beyond their control. However, they should take action to investigate and learn what they can from what happened.
When they state neither have they seen with their eyes, they are stating that they are not aware of anything suspicious nor have they had a blind eye to activities that have occurred. They must be impartial and not show favoritism in any way. They are not to follow the majority nor their own preference in any matter. They are to be completely impartial and righteous in their administration of city matters.
Devarim 21:8
8 Be merciful, Yehovah, to your people Yisrael, whom You have redeemed, and lay not innocent blood to your people of Yisrael’s charge. And the blood shall be forgiven them.
These are the words that the elders are to declare. It speaks to the reality that this individual died and justice is not served. Foul play has occurred, but no one has been determined to be at fault. Clearly, one is not slain on their own. As such, there is a murderer on the loose and the conditions that resulted in the slaying have not been rectified. This is true because the elders who are responsible for this are unable to bring anyone to justice or determine the root cause.
As such, there is a problem that cannot be easily corrected. One cannot correct a problem if one does not know why it has occurred. It is only God’s mercy that grants forgiveness in this situation. If we are humble, He will bring about peace in the community.
Similarly in a New Testament Congregation, elders are responsible for what occurs in the confines of the congregation. Even when an individual leaves, one should understand the conditions that led to the separation. Even the most minor of incidents must be evaluated to determine if actions can be taken to improve the overall condition of the congregation. The goal is to fulfill Ephesians 4:2-3.
2 With all lowliness and meekness, with longsuffering, forbearing one another in love; 3 endeavoring to keep the unity of the Spirit in the bond of peace.
We are to maintain the unity of the Spirit in peace. There will always be those that are not quite in alignment with the Spirit of the congregation. It is the elders’ responsibility to bring them in alignment. Additionally, elders must realize that there will be differences and how to adjust for these differences. We are not to all be the same. We are to be likeminded. This does not mean we agree on all issues. We are to be as in Philippians 2:1-2.
1 If therefore any consolation (paraklesis) in Messiah, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, 2 fulfil you my joy, that you be likeminded, having the same love, of one accord, of one mind.
We are to be likeminded of one mind and that mind is Messiah. We may be different, but we must all be guided by His mind in a common vision of Him. It may never be perfect, but unity of the peace must be maintained within the boundaries of Scriptures.
Devarim 21:9
9 So shall you put away the innocent blood from among you, when you shall do right in the sight of Yehovah.
We need to be free of any ill doing in action and administration of the city and the congregation.
Beautiful Woman
Beautiful Woman
Devarim 21:10-11
10 When you go forth to war against your enemies, and Yehovah your God has delivered them into your hands, and you have taken them captive, 11 and see among the captives a beautiful woman, and have a desire to her, that you would have her to your wife;
Beautiful is the Hebrew phrase יְפַת־תֹּ֑אַר. It comes from the Hebrew words יָפֶה yafeh (H3303) and תֹּאַר toar (H8389).
יָפֶה yafeh (H3303) is in the Bible 42 times. It is translated fair 21 times, beautiful 5 times, well 5 times, fairest 3 times, fair one 2 times, beauty 1 time, beautiful + תֹּאַר toar (H8389) 2 times, beauty 1 time, comely 1 time and pleasant 1 time. It refers to beautiful literally or figuratively.
תֹּאַר toar (H8389) is in the Bible 15 times. It is translated form 3 times, goodly 2 times, beautiful + יָפֶה yafeh (H3303) 2 times, favored 2 times, comely 1 time, countenance 1 time, fair + יָפֶה yafeh (H3303) 1 time, goodly + טוֹב tov (H2896) 1 time, resembled 1 time and visage 1 time. It refers to the outline, i.e., figure or appearance.
יְפַת־תֹּ֑אַר refers to a beauty that one sees with their eyes that would attract them. It is the outline or the external part of a person or object. In this situation, it is a strong and binding emotional attraction.
In this situation, a man has gone to battle and sees a woman they are attracted to. This draws them to the illogical conclusion that they would make the ideal wife.
Before ever making such a conclusion, one should consider that this woman is not a native Yisraeli. This will almost always guarantee conflict in the relationship. This is the very thing that got Shimshon in trouble, Shofetim 14:1-2.
1 And Shimshon went down to Timnah, and saw a woman (ishshah) in Timnah of the daughters of the Pelishtim. 2 And he came up, and told his father and his mother, and said, I have seen a woman (ishshah) in Timnah of the daughters of the Pelishtim. Now therefore get her for me to wife (ishshah).
Shimshon was not at war nor was the Pelishtim delivered in Yisrael’s hands. It was the exact opposite. Yet he still wanted the woman. There was relative peace at this time; however, that was about to end because of what Shimshon desired.
His father pleaded with him in Shofetim 14:3.
3 Then his father and his mother said to him, never a woman (ishshah) among the daughters (bat) of your brethren, or among all my people (am), that you go to take a wife (ishshah) of the uncircumcised Pelishtim? And Shimshon said to his father, Get her for me; for she please me well.
As for Shimshon, his desire to please himself rather than Yehovah led to his downfall. He did not do the following to ensure that the woman He desired became a Yisraeli.
We must realize that our desires in life may not always be the best for us. Unless we have the mind of Messiah and our desires are in line with His will for our life, we will discover just how carnal we are. It will take a lifetime of walking with Him to transition our desires from our carnal nature to the spiritual nature.
In Devarim, there is a process for transitioning the woman to an Yisraeli. However, there is no guarantee that the relationship will be a satisfying or fulfilling one. Both must be willing to set aside some of their desires and walk with Yehovah if a blessed marriage is to be achieved.
Devarim 21:12-13
12 Then you shall bring her home to your house; and she shall shave her head, and pare her nails; 13 And she shall put the raiment of her captivity from off her, and shall remain in your house, and bewail her father and her mother a full month. And after that you shall go in to her, and be her husband, and she shall be your wife.
For the man that desires this foreign woman, he must perform the following:
· Take the woman to his home.
· Shave her head.
· Trim her nails.
· Remove her former raiment.
· Allow her to mourn for father and mother one month.
These are all symbolic of our conversion today and others in the future Restitution of All Things.
Just as the woman is taken from her home, we are taken from our former home of the world. Then we are brought to a place in the house of God to learn of the truth of salvation and life as a believer.
Shaving the woman’s head is symbolic of her covering. Her hair is cut to remove any remembrance of her former worship. The same is true for the new believer; their covering is changed and slowly it comes back into full worship of the ways of Yehovah.
The nails are trimmed to wash out any dirt or remembrance from past labors. They are cleansed and allowed to grow as they perform only work befitting for God. This is symbolic of removing any dead works from our lives.
To remove the former raiment is to take away a former life and its righteousness. It is to raise the individual up in salvation and righteousness of God, Yeshayahu 61:3.
3 To appoint to them that mourn in Tziyyon, to give to them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of Yehovah, that He might be glorified.
The garments above are given for these women who are allowed to mourn their former life for 30 days. The hope is they are raised up in Yeshayahu 61:10.
10 I will greatly rejoice in Yehovah, my soul shall be joyful in my Redeemer; for He has clothed me with the garments of salvation (yesha), He has covered me with the robe of righteousness, as a bridegroom decked with ornaments, and as a bride adorned with her jewels.
Interesting in this is that in Devarim 20:13-14.
13 And when Yehovah your Redeemer has delivered it into your hands, you shall smite every male thereof with the edge of the sword. 14 But the women, and the little ones, and the animals (behema), and all that is in the city, all the spoil thereof, shall you take to yourself; and you shall eat the spoil of your enemies, which Yehovah your God has given you.
The woman’s mother was not necessarily killed. The woman is mourning more than her parents. She is mourning a former life of false gods and a false faith. She is given 30 days to remove any of this from her life. She is to enter into a new life and leave the former behind.
At the end of the 30 days, the man may go to the woman and they can be married.
Devarim 21:14
14 And it shall be, if you have no delight in her, then you shall let her go whither she will; but you shall not sell her at all for money, you shall not make merchandise of her, because you have humbled her.
If at some time in the future the man is not delighted with the woman, she is free to go. He cannot sell her nor use her for profit. She is now has rights to stay as a member of the Nation of Yisrael if she has made a full conversion. She is free to do as she is pleased.
Two Wives
Two Wives
Devarim 21:15
15 If a man have two wives, the one beloved, and the one hated, and they have born him children, the beloved and the hated; and the firstborn son be hers that was hated.
This situation there are two wives and each give birth to children. As it turns out, the man loves the second wife and hates the first wife.
Devarim 21:16
16 Then it shall be, when he makes his sons to inherit which he has, he may not make the son of the beloved firstborn before the son of the hated, the firstborn.
Although the man may love the second wife more than the first, he cannot show preferential treatment to the children of the second wife.
Devarim 21:17
17 But he shall acknowledge the son of the hated the firstborn, by giving him a double portion (peh shenayim) of all that he has. For he the beginning of his strength; the judgment (mishpat) of the firstborn his.
Double portion is th Hebrew word phrase פִּי שְׁנַיִם. It is the Hebrew word פֶּה peh (H6310) and שְׁנַיִם shenayim (H8147).
פֶּה peh (H6310) is in the Bible 498 times. It is translated mouth 340 times, commandment 37 times, edge 35 times, according 22 times, word 15 times, hole 6 times, end 3 times, appointment 2 times, portion 2 times, tenor 2 times, sentence 2 times and 32 miscellaneous words.
שְׁנַיִם shenayim (H8147) is in the Bible 768 times. It is translated two 533 times, twelve + עָשָׂר asar (H6240) 105 times, both 69 times, twelfth + עָשָׂר asar (H6240) 21 times, second 10 times, twain 7 times, both of them 5 times, twice 5 times, double 5 times and 8 miscellaneous words.
The other time this combination is used is in 2 Melakhim 2:9.
9 And it came to pass, when they were gone over, that Eliyyahu said to Elisha, Ask what I shall do for you, before I be taken away from you. And Elisha said, I pray you, let a double portion of your spirit be upon me.
Double portions is the Hebrew phrase פִּי־שְׁנַיִם.
The man is to give the firstborn of the first wife a double portion of the man’s possessions. This is to minimize preferential treatment due to an emotional attachment.
This brings up an interesting situation. Physical Yisrael is the first born of Yehovah. He acknowledged this as far back as Shemos 4:22.
22 And you shall say to Pharaoh, Thus says Yehovah, Yisrael My son, My firstborn.
If this was true then, it is true today. Although Christians may like to think that they have replaced Yisrael, Yehovah has never made such a statement. As a matter of fact, we are told in Romans 11:25-29.
25 For I would not, brethren, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part is happened to Yisrael, until the fullness of the Gentiles be come in. 26 And so all Yisrael shall be saved. As it is written, There shall come out of Tziyyon the Deliverer, and shall turn away ungodliness from Yaaqov. 27 For this My covenant to them, when I shall take away their sins. 28 As concerning the gospel, enemies for your sakes. But as touching the election, beloved for the fathers’ sakes. 29 For the gifts and calling of God without repentance.
Before those in Christianity see any inheritance, there will be a double portion for the Firstborn, Yisrael.
Stubborn (sarar)
Stubborn (sarar)
Devarim 21:18
18 If a man have a stubborn (sarar) and rebellious (marah) son, which will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them.
Stubborn comes from the Hebrew word סָרַר sarar (H5637). It is in the Bible 17 times. סָרַר sarar (H5637) is translated rebellious 6 times, stubborn 4 times, revolters 2 times, revolting 1 time, slide back 1 time, backslide 1 time, away 1 time and withdrew 1 time. It means to turn away, i.e., morally, resisting control or authority. The root basically means “to be stubborn.” The root lays stress on attitude, whereas the synonymous מָרַד marad (H4775) emphasizes rebellious actions. The root is clearly displayed in the case of the wayward and rebellious son who is publicly denounced and executed in Devarim 21:18.
18 If a man have a stubborn (sarar) and rebellious (marah) son, which will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them.
Most often it portrays Yisrael’s stubbornness against God in Yeshayahu 1:23. Stubborn was formerly rebellion.
23 Your princes (sar) stubborn (sarar), and companions of thieves. Every one love gifts, and follow after rewards. They judge not the fatherless, neither does the cause of the widow come to them.
And in Yirmeyahu 6:28, stubborn was formerly grievous.
28 They all stubborn (sarar) revolters, walking with slanders. Copper (nechoshet) and iron (barzel); they all corrupters.
The “stubborn and rebellious son” may be one who is not merely disobedient to parents, but who has rebelled likewise against God. In that case, Scriptures teach that even the parent should condemn the son. A similar thought is in Devarim 13:6-11.
6 If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend, which as your own soul, entice you secretly, saying, Let us go and serve other redeemers, which you have not known, you, nor your fathers; 7 of the redeemers of the people which round about you, nigh to you, or far off from you, from the end of the land even to the end of the land; 8 You shall not consent to him, nor hearken to him; neither shall your eye pity him, neither shall you spare, neither shall you conceal him. 9 But you shall surely kill him; your hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10 And you shall stone him with stones, that he die; because he has sought to thrust you away from Yehovah your Redeemer, which brought you out of the land of Mitzrayim, from the house of bondage. 11 And all Yisrael shall hear, and fear, and shall do no more any such wickedness as this is among you.
It is a rebellious generation in Tehilla 78:8.
8 And might not be as their fathers, a stubborn (sarar) and rebellious (marah) generation; a generation set not their heart aright, and whose spirit was not steadfast with God (el).
Or the heifer in Hoshea 4:16, stubborn formerly was slides back and backsliding.
16 For Yisrael stubborn (sarar) as a stubborn (sarar) heifer (parah). Now Yehovah will feed them as a lamb in a large place?
Which walks in its own way, Yeshayahu 65:2. Stubborn was formerly rebellious.
2 I have spread out My hands all the day to a stubborn (sarar) people, which walks in a way not good, after their own thoughts;
סָרַר sarar (H5637) is used to indicate a stubborn shoulder, one that turns away from the burden placed on them regardless of the ease, Nechemya 9:29.
29 And testifies against them, that You might bring them again to Your Torah. Yet they dealt proudly, and hearkened not to Your commandments, but sinned against Your judgments, which if a man do, he shall live in them; and withdrew the shoulder, and hardened their neck, and would not hear.
Withdrew comes from two Hebrew words נָתַן natan (H5414) and סָרַר sarar (H5637). נָתַן natan (H5414) is in the Bible 2008 times. It has the basic meaning to give. The phrase means to give a stubborn shoulder in that they will be resolute in not obeying the one that is handing the burden. This is used similarly in Zekharya 7:11.
11 But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
Pulled away is the two Hebrew words נָתַן natan (H5414) and סָרַר sarar (H5637).
A stubborn and rebellious heart is found in Yirmeyahu 5:23. Stubborn was formerly revolting.
23 But this people has a stubborn (sarar) and a rebellious (marah) heart; they are revolted and gone.
סָרַר sarar (H5637) refers to something or someone that is stubborn. It should be rendered stubborn in all uses.
Rebellious (marah)
Rebellious (marah)
Devarim 21:18
18 If a man have a stubborn (sarar) and rebellious (marah) son, which will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them.
Rebellious comes from the Hebrew word מָרָה marah (H4784). It is in the Bible 44 times. מָרָה marah (H4784) is translated rebel 19 times, rebellious 9 times, provoke 7 times, disobedient 2 times, against 1 time, bitter 1 time, changed 1 time, disobeyed 1 time, grievously 1 time, provocation 1 time and rebels 1 time.
מָרָה marah (H4784) is a verb. It is frequently in the (historical) Tehillim, 10 times and 8 times in Devarim. With the exception of 4 uses, it refers to rebellion against God. These 4 exceptions are Devarim 21:18.
18 If a man have a stubborn (sarar) and rebellious (marah) son, which will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them.
Devarim 21:20
20 And they shall say to the elders of his city, This our son stubborn (sarar) and rebellious (marah), he will not obey our voice; a glutton, and a drunkard.
These are dealing with disciplinary procedures to be pursued by parents with a stubborn and rebellious son.
Yehoshua 1:18
18 Whosoever that does rebel (marah) against your commandment, and will not hearken to your words in all that you command him, he shall be put to death. Only be strong and of a good courage.
And Iyyov 17:2, rebellion was formerly provocation.
2 Not mockers with me? And does not my eye continue in their rebellion (marah)?
The rebellion מָרָה marah (H4784) refers to many times is specific to the rebellion of Yisrael and Yehudah against God. Only on a few occasions is the nation not involved. These would be the 4 verses noted above and reference to the anonymous “man of God” who disobeyed God’s orders not to linger or eat at Bethel. As a result, he was mauled and killed by a lion, 1 Melakhim 13:21. Rebelled was formerly disobeyed.
21 And he cried to the man of Redeemer that came from Yehudah, saying, Thus says Yehovah, Forasmuch as you have rebelled (marah) the mouth of Yehovah, and have not kept the commandment which Yehovah your Redeemer commanded you,
1 Melakhim 13:26, rebellious was formerly disobeyed.
26 And when the prophet that brought him back from the way heard, he said, It is the man of Redeemer, who was rebellious (marah) to the mouth (peh) of Yehovah. Therefore Yehovah has delivered him to the lion, which has torn him, and slain him, according to the word of Yehovah, which He spoke to him.
Also, in Yeshayahu 50:5.
5 The Lord Yehovah has opened my ear, and I was not rebellious (marah), neither turned away back.
In Ekha 1:18 the confession of the “I” is personified Yerushalayim speaking.
18 Yehovah is righteous; for I have rebelled (marah) against His commandment. Hear, I pray you, all people, and behold my sorrow. My virgins and my young men are gone into captivity.
Ekha 1:20
20 Behold, Yehovah; for I in distress. My bowels are troubled; my heart is turned within me; for I have grievously (marah) rebelled (marah). Abroad the sword bereaves, at home as death.
The rebellion of Yisrael includes the rebellion of Yisrael in the wilderness as God led her toward Kenaan. There are numerous references in Bemidbar and Devarim. Later the rebellion is recounted in the Tehillim, Yeshayahu and Nechemya.
This sin of rebellion may be in the words spoken, complaining; challenging and defying God to do the abnormal, to cater to their tastes and delicacies. Or, it may be a rebellion in deed, obedience to man over God; actions contrary to God’s clearly expressed will by a prophet, their behavior and actions; their words and their deeds. What is most often rebelled against is “the commandment and the word of Yehovah, often literally, the mouth of Yehovah.
מָרָה marah (H4784) is very similar to מָרָה Marah (H4785).
מָרָה Marah (H4785) is in the Bible 5 times. It is always translated Marah. It refers to a location during the wilderness journeys. It is the feminine of מַר mar (H4751).
מַר mar (H4751) is in the Bible 38 times. It is translated bitter 20 times, bitterness 10 times, bitterly 3 times, chafed 1 time, angry 1 time, discontented 1 time, heavy 1 time and bitter thing 1 time. It is used as an adjective.
Although מָרָה marah (H4784) should be rendered a form of rebellion, it carries the thought of some bitterness along with it. Such that the individual that is rebellious is bitter about some issue. Whether justified or not, they are somewhat bitter about their condition in life.
Rebellious Son
Rebellious Son
Devarim 21:18
18 If a man have a stubborn (sarar) and rebellious (marah) son, which will not obey the voice of his father, or the voice of his mother, and when they have disciplined (yasar) him, will not hearken to them.
This refers to a situation when the parents have done everything possible to instruct and discipline their son; however, the son has remained stubborn and rebellious. The parents are at the end of their rope and without answers as what to do.
Devarim 21:19
19 Then shall his father and his mother lay hold on him, and bring him out to the elders of his city, and to the gate of his place; 20 and they shall say to the elders of his city, This our son stubborn and rebellious, he will not obey our voice; a glutton, and a drunkard.
Glutton comes from the Hebrew word זָלַל zalal (H2151). It is in the Bible 8 times. זָלַל zalal (H2151) is translated flow down 2 times, vile 2 times, glutton 2 times, riotous eaters 1 time and riotous 1 time. It means to shake as in the wind, i.e., to quake; figuratively, to be loose morally, worthless or prodigal.
When the parents are at their wits end, they take their son to the elders. They are to tell the elders that their son is the following:
· Stubborn.
· Rebellious.
· Will not obey their voice.
· A glutton, morally loose, worthless.
· Drunkard.
These are serious accusations to make against an individual. Some may be one or two of these characteristics, but to be all five does not happen very often. To state this about one’s offspring, brings into question, how the parents raised the child?
We would hope the elders have an answer other than what follows. Hopefully the elders can determine a solution other than death by stoning.
Devarim 21:21
21 And all the men of his city shall stone him with stones, that he die. So shall you put evil away from among you; and all Yisrael shall hear, and fear.
If the elders are in agreement with the parents, then the men of the city should stone the child. This is not recorded to have happened in all the history of Yisrael.
However, it should be noted that this is an action of last resort. There should always be an alternative to death. This is what we are told in the Parable of the Prodigal Son, Luke 15:11-13.
11 And He said, A certain man had two sons. 12 And the younger of them said to father, Father, give me the portion of goods that falls. And he divided to them living. 13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
If all else fails, we should send the stubborn and rebellions son into a far country. Somewhere they can learn life’s lessons on their own. This is all that is left to do, since the preferred method of instruction has been refused. The hope is that the son would come to end of themselves, Luke 15:17-19.
17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger. 18 I will arise and go to my father, and will say to him, Father, I have sinned against heaven, and before you, 19 and am no more worthy to be called your son, make me as one of your hired servants.
The son hopefully will realize the error of their ways and return in a repentant state. In this lifetime, this does not always happen. In the next, possibly more; however, there will still be those that will refuse, Revelation 20:7-9.
7 And when the thousand years are expired, Satan shall be loosed out of his prison, 8 and shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle. The number of whom as the sand of the sea. 9 And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city and fire came down from God out of heaven, and devoured them.
Even though the Restitution of All Things will rectify all the evil of the past, there will still be many that will choose to follow the Devil. As hard as it may be to believe, God tells us therefore, it must be true. At this point, it will be best to end the rebellion so that we may go forward in peace. We must remember they were given a glimpse of the future to come and did not trust in the goodness of God. So ends the stubborn and rebellious people.
Upon the Tree
Upon the Tree
Devarim 21:22-23
22 And if a man have committed a sin judgment (mishpat) of death, and he be to be put to death, and you hang him on a tree. 23 His carcass (nevela) shall not remain all night upon the tree, but you shall in any wise bury him that day; for he that is hanged accursed of Redeemer; that your earth (adamah) be not defiled, which Yehovah your Redeemer gives you an inheritance.
Hanging is not discussed in Scriptures as a specific penalty; however, it did occur. For example, Bemidbar 25:4.
4 And Yehovah said to Moshe, Take all the heads (rosh) of the people, and hang them up before Yehovah against the sun, that the fierce anger (af) of Yehovah may be turned away from Yisrael.
This commandment why the Yehudim wanted to remove Yeshua in Yochanan 19:31.
31 The Yehudim therefore, because it was the preparation, that the bodies should not remain upon the cross on the Shabbas Day, for that Shabbas Day was a high day, besought Pilate that their legs might be broken, and they might be taken away.
This was to prevent the curse of the land.
What we learn in most of the commandments of Devarim 21 is when all else fails go to Him. We should not let our emotions rule us. If you are smart, you would start with walking in His will.
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