Devarim 24 (Deuteronomy 24)
Devarim 24 contains a number of various commandments. Although these commandments on the surface may seem unrelated, they are all related to our relationship to others. There are commandments related to the husband and wife. These describe more than restrictions to human relationships. It forms the very foundation of God’s relationship to His people. One of the overriding themes of these commandments is not to make merchandise of our brethren. We are not to take a pledge overnight that is the essence of the individual’s life. We are to treat the poor and needy with respect and not take advantage of them. This includes the strangers that are in our land. We are not to assume that sins are generational. All must pay for their own sin. We are to leave gleaning for others. We are to remember how we were treated in Mitzrayim and not to treat others the same way. We are to always treat others better than we would want to be treated. We must demonstrate love, patience and the Spirit at all times.
Yehovah is used 7 times in Devarim 24 in 22 verses.
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Shame of the Word (H6172)
Shame of the Word (H6172)
Devarim 24:1
1 When a man (iysh) has taken a wife (ishshah), and married (baal) her, and it come to pass that she find no grace (chen) in his eyes, because he has found some shame (ervah) of the word (davar) in her. Then let him write her a bill of divorcement (keriytut), and give it in her hand, and send her out of his house.
“Shame of the word” (formerly “some uncleanness”) comes from the Hebrew phrase עֶרְוַת דָּבָר. It is the Hebrew words עֶרְוָה ervah (H6172) and דָבָר davar (H1697).
עֶרְוָה ervah (H6172) is in the Bible 54 times. It is translated nakedness 50 times, nakedness + בָּשָׂר basar (H1320) 1 time, shame 1 time, unclean 1 time and uncleanness 1 time. עֶרְוָה ervah (H6172) refers to nudity literally and disgrace or blemish figuratively. It is used in the following:
|
Chapter |
Count |
Notes, Verse Number in Parentheses |
|
Bereishis 9 |
3 |
Related to nakedness of Noach. (22, 23) |
|
Bereishis 42 |
2 |
Yosef accuses his brothers of coming to see the nakedness of the land. (9, 12) |
|
Shemos 20 |
1 |
Approaching the Altar. (26) |
|
Shemos 28 |
1 |
Linen breeches to cover the priests from the loins to thighs. (42) |
|
Vayyiqra 18 |
24 |
Related to unsanctified marital relationships. |
|
Vayyiqra 20 |
8 |
Related to the penalty for fornicating or adultery. |
|
Devarim 23 |
1 |
Cleanliness of the camp. (14) |
|
Devarim 24 |
1 |
Uncleanness in a man’s wife. (1) |
|
1 Shemuel 20 |
1 |
Shaul’s description of Yehonatan’s mother. (30) |
|
Yeshayahu 20 |
1 |
Shame of Mitzrayim. (4) |
|
Yeshayahu 47 |
1 |
Shame of the daughters of Bavel. (3) |
|
Yechezqel 16 |
4 |
Yerushalayim’s abominations and eventual restitution. (8, 36, 37) |
|
Yechezqel 22 |
1 |
Shame of Yisrael. (10) |
|
Yechezqel 23 |
3 |
Parable of Aholah and Aholiyvah, Samaria and Yerushalayim. (10, 18, 29) |
|
Hoshea |
1 |
Shame of Yisrael. (9) |
|
Ekha 1 |
1 |
Shame of Yerushalayim. (8) |
עֶרְוָה ervah (H6172) represents male or female sexual organs. Its first use is related to Noach in Bereishis 9:22-23.
22 And Cham, the father of Kenaan, saw the nakedness (ervah) of his father, and told his two brethren without. 23 And Shem and Yafet took a garment, and laid upon both their shoulders, and went backward, and covered the nakedness (ervah) of their father; and their faces backward, and they saw not their father’s nakedness (ervah).
עֶרְוָה ervah (H6172) is often used to describe female nakedness, the uncovered sex organs and is symbolical of shame. In Ekha 1:8, plundered and devastated Yerushalayim is pictured as a woman whose nakedness is exposed.
8 Yerushalayim has grievously sinned; therefore she is removed. All that honored her despise her, because they have seen her nakedness (ervah). Yes, she sighs, and turns backward.
To uncover one’s nakedness is prohibited outside of marriage and certain relationships, Vayyiqra 18:6.
6 None of you shall approach to any that is near of kin to him, to uncover nakedness. I Yehovah.
The phrase “indecent thing” represents any uncleanness in a military camp or possibly any violation of the laws of sexual abstinence. This could be a nocturnal emission not properly cleansed, sexual cohabitation and other laws of purity, for example, excrement buried in the camp, Devarim 23:14. Shameful was formerly unclean.
14 For Yehovah your God walks in the midst of your camp, to deliver you, and to give up your enemies before you; therefore shall your camp be holy that He see no shameful (ervah) word (davar) in you, and turn away from you.
In Devarim 24:1, עֶרְוָה ervah (H6172) bears this emphasis on any violation of the commandments of purity. If a groom is dissatisfied with his bride, because he has found some shame in her, he may divorce her. Shame was formerly some uncleanness.
1 When a man (iysh) has taken a wife (ishshah), and married (baal) her, and it come to pass that she find no grace (chen) in his eyes, because he has found shame (ervah) of the word (davar) in her. Then let him write her a bill of divorcement (keriytut), and give in her hand, and send her out of his house.
The “undefended parts” or “nakedness” of a land is represented by עֶרְוָה ervah (H6172) in Bereishis 42:9.
9 And Yosef remembered the dreams which he dreamed of them, and said to them, You spies; to see the nakedness (ervah) of the land you are come.
Other nouns related to this word appear less often. מַעַר maar (H4626) which refers to “sexual nakedness,” appears in a figurative sense in Nachum 3:5.
5 Behold, I against you, says Yehovah of hosts; and I will discover your skirts upon your face, and I will show the nations your nakedness (maar), and the kingdoms your shame.
מַעַר maar (H4626) is in the Bible 2 times. It is translated proportion 1 time and nakedness 1 time.
עֵירֹם eyrom (H5903) appears as a noun abstract in several instances. It is in the Bible 10 times. עֵירֹם eyrom (H5903) is translated naked 9 times and nakedness 1 time. It is used as an adjective. This word represents the more general idea of being without clothes, with no necessary suggestion of shamefulness; it means the “state of being unclothed.” In Yechezqel 16:7 and Yechezqel 16:39, it appears as “naked,” but it can literally be translated as “nakedness” or one being in his “nakedness.”
7 I have caused you to multiply as the bud of the field, and you have increased and waxen great, and you are come to excellent ornaments. Breasts are fashioned, and your hair is grown, whereas you naked (eyrom) and bare (eryah).
And Yechezqel 16:39.
39 And I will also give you into their hand, and they shall throw down your eminent place, and shall break down your high places. They shall strip you also of your clothes, and shall take your fair jewels, and leave you naked (eyrom) and bare (eryah).
עֶרְוָה ervah (H6172) should be rendered a form of nakedness or shame dependent upon it use, literal or figurative. In Devarim 24:1, it is a shame as specified in the word of Yehovah, Torah.
Divorcement (H3748)
Divorcement (H3748)
Devarim 24:1
1 When a man (iysh) has taken a wife (ishshah), and married (baal) her, and it come to pass that she find no grace (chen) in his eyes, because he has found shame (ervah) of the Word (davar) in her. Then let him write her a bill of divorcement (keriytut), and give in her hand, and send her out of his house.
Divorcement is the Hebrew word כְּרִיתוּת keriytut (H3748). It is in the Bible 4 times. כְּרִיתוּת keriytut (H3748) is translated divorcement 3 times and divorce 1 time.
It comes from the Hebrew word כָּרַת karat (H3772). It is in the Bible 288 times. 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. 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.
כְּרִיתוּת keriytut (H3748) refers to a “bill of divorcement.” This word implies the cutting off of a marriage by legal means. It is used twice to refer to the divorce between a man and a woman in Devarim 24. It is used in Yeshayahu 50:1 to refer to the divorce between God and His people Yisrael.
1 Thus says Yehovah, Where the bill of your mother’s divorcement (keriytut), whom I have put away? Or which of my creditors to whom I have sold you? Behold, for your iniquities have you sold yourselves, and for your transgressions is your mother put away.
And in Yirmeyahu 3:8. Divorcement was formerly divorce.
8 And I saw, when for all the causes whereby backsliding Yisrael committed adultery I had put her away, and given her a bill of divorcement (keriytut); yet her treacherous sister Yehudah feared not, but went and played the harlot also.
In these Scriptures, Yehovah has divorced His people. Although, many would like to think it is all over for Yisrael and that the Church has replaced Yisrael as the people of God, nothing could be further from the truth. Within Yeshayahu 50:2 there is hope.
2 Wherefore, when I came, no man (iysh)? When I called, none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver?
Behold, at My rebuke I dry up the sea, I make the rivers (nahar) a wilderness. Their fish stinks, because no water, and dies for thirst.
Just as God gave a divorcement, He too can redeem and has the power to deliver. He will dry up the sea in Revelation 17:15.
15 And he said to me, The waters which you saw, where the whore sits, are peoples, and multitudes, and nations, and tongues.
After He dries up the waters, Yehovah will extract those that are ready to make the complete journey to salvation in the Millennium. As we continue, we will see how Yehovah will do this.
כְּרִיתוּת keriytut (H3748) should be translated divorcement in all uses. It is the document a man gives a woman when they divorce. It is a legal document that frees the woman and binds the man. The man can only remarry the woman under defined conditions. This is extremely important as it relates to God and His relationship to His people.
Divorce
Divorce
Devarim 24:1
1 When a man (iysh) has taken a wife (ishshah), and married (baal) her, and it come to pass that she find no grace (chen) in his eyes, because he has found shame (ervah) of the word (davar) in her. Then let him write her a bill of divorcement (keriytut), and give in her hand, and send her out of his house.
When a man finds shame of the Word in his wife, it is allowable to get a divorce. Shame of the Word refers to some impurity not in accordance with Torah. This must be formally presented before the elders before a divorce is granted. The first husband cannot divorce their wife simply because they decide they do not like them.
If a man dos divorce his wife, he is to give her a document called the Get. This is the official document of a marriage’s dissolution. This document is given to the wife and she is sent out.
Devarim 24:2
2 And when she is departed out of his house, she may go and be another man’s.
Once the woman leaves the home she can remarry. The man who marries the woman cannot use the same grounds as the first husband for divorce. He should be fully aware of the Get. If not, shame on him, but he does have recourse.
It is interesting that the shame is such that the woman finds no possibility of grace to overcome the shame in the eyes of the man. This foreshadows the relationship in the Beriyt Chadasha of God and His people. In this case, grace is the power to overcome the shame. We can reach a point of shame in our lives that there is no longer a power to over the shame. As a result, action must be taken on the part of the individual to rectify the condition or there is a chastisement that is required. This would eventually lead to repentance and a change in the individual. This can be either in a positive direction or negative, it depends on the circumstance and the individual’s willingness to submit.
To Hate (H8130)
To Hate (H8130)
Devarim 24:3
3 And the latter husband hate (sane) her, and write her a bill of divorcement, and gives in her hand, and sends her out of his house; or if the latter husband die, which took her his wife;
Hate is the Hebrew word שָׂנֵא sane (H8130). It is in the Bible 146 times. שָׂנֵא sane (H8130) is translated hate 136 times, enemies 3 times, enemy 2 times, foes 1 time, hateful 1 time and 3 miscellaneous words. It means to hate, set against. It represents an emotion ranging from intense “hatred” to the much weaker “set against” and is used of persons and things including ideas, words or inanimate objects.
The strong sense of the word may be associated with the emotion of jealousy. It was the feeling Yosef’s brothers experienced because their father preferred him, Bereishis 37:4.
4 And when his brethren saw that their father loved him more than all his brethren, they hated (sane) him, and could not speak peaceably to him.
This “hatred” increased when Yosef reported his dreams in Bereishis 37:8.
8 And his brethren said to him, Shall you indeed reign over us? Or shall you indeed have dominion over us? And they hated (sane) him yet the more for his dreams, and for his words.
Yosef’s brothers plotted his death; however, only achieved his temporary removal.
This emphasis can be further heightened by a double use of the root in Shofetim 15:2.
2 And her father said, I verily thought that you had utterly (sane) hated (sane) her; therefore I gave her to your companion. Not her younger sister fairer than she? Take her, I pray you, instead of her.
2 Shemuel 13:15 emphasizes the severe hatred of something.
15 Then Amnon hated (sane sinah) her exceedingly; so that the hatred (sinah) wherewith he hated (sane) her was greater than the love wherewith he had loved her. And Amnon said to her, Arise, be gone.
This emphasis appears again in Yirmeyahu 12:8.
8 My heritage is to Me as a lion in the forest; it cries out against me; therefore, have I hated (sane) it.
Also in Hoshea 9:15.
15 All their wickedness in Gilgal. For there I hated (sane) them. For the wickedness of their doings I will drive them out of My house, I will love them no more. All their princes revolters.
In a weaker sense, שָׂנֵא sane (H8130) signifies “being set against” something. Yitro advised Moshe to select men who hated, “were set against”, covetousness to be judges over Yisrael, Shemos 18:21.
21 Moreover you shall provide out of all the people able men, such as fear Redeemer, men of truth, hating (sane) covetousness; and place over them, princes (sar) of thousands, princes (sar) of hundreds, princes (sar) of fifties, and princes (sar) of tens.
A very frequent use of the verb means “to be unloved.” This sense is found when Yitzchaq said to Avimelekh and his army in Bereishis 26:27.
27 And Yitzchaq said to them, Wherefore come you to me, seeing you hate (sane) me, and have sent me away from you?
שָׂנֵא sane (H8130) may mean “unloved” in the sense of deteriorating marital relations as in Devarim 22:16.
16 And the damsel’s (naarah) father shall say to the elders (zaqen), I gave my daughter to this man to wife (ishshah), and he hates (sane) her;
In the case of two wives in a family, in which one was preferred over the other, it may be said that one was loved and the other “hated”, Devarim 21:15.
15 If a man have two wives, the one beloved, and the one hated (sane), and they have born him children, the beloved and the hated (sane); and the firstborn son be hers that was hated (saniy).
This is found in Bereishis 29:31.
31 And when Yehovah saw that Leah hated (sane), He opened her womb. But Rachel barren.
The word, used as a passive participle, represents a spurned woman in Mishlei 30:23. Hated is formerly odious.
23 For a hated (sane) when she is married; and a handmaid that is heir to her mistress.
The Hebrew Scriptures speak of men hating God. Mankind expresses an absence of love and kindly sentiment or actual ill-will and aversion toward God, Shemos 20:5.
5 You shall not bow down yourself to them, nor serve them. For I Yehovah your Redeemer a zealous (qanna) God (el), visiting the iniquity of the fathers upon the children to the third and fourth of them that hate (sane) Me;
And in Devarim 5:9.
9 You shall not bow down yourself to them, nor serve them. For I Yehovah your Redeemer a zealous (qanna) God (el), visiting the iniquity of the fathers upon the children to the third and fourth of them that hate (sane) Me,
2 Divre Hayyamim 19:2
2 And Yehu the son of Chanani the seer went out to meet him, and said to king Yehoshafat, Should you help the ungodly, and love them that hate (sane) Yehovah? Therefore wrath upon you from before Yehovah.
Tehilla 21:8
8 Your hand shall find out all Your enemies. Your right hand shall find out those that hate (sane) You.
There is also a hating on the part of man which is acceptable to God. Man must have an aversion to and depart from evil, Tehilla 26:5.
5 I have hated (sane) the congregation of evil doers; and will not sit with the wicked.
This hatred is also in diametric opposition to a believer’s trust in Yehovah, Tehilla 31:6.
6 I have hated (sane) them that regard lying vanities. But I trust in Yehovah.
The hating that is usually referred to in the Hebrew Scriptures is the opposition, ill-will, and aversion men have for others. The extent and perversity of the depravity of the human heart is expressed by the hatred in various relationships. However, one must be careful to not assume the extremity of שָׂנֵא sane (H8130). The context of the Scripture will usually help the reader determine the extent of the hatred of one for another. Regardless, hate should not be the immediate desire in relationships. Hate often is expressed without logic based in Scriptures.
Second Husband
Second Husband
Devarim 24:3
3 And the latter husband hate (sane) her, and write her a bill of divorcement, and gives in her hand, and sends her out of his house; or if the latter husband die, which took her his wife;
If the woman remarries and the subsequent husband hates her, he has the option of writing a bill of divorce. In this case, there is no mention of impurity. It seems as if the grounds for divorce can simply be hate or a semblance of hate.
Devarim 24:4
4 Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before Yehovah. And you shall not cause the land to sin, which Yehovah your Redeemer gives you an inheritance.
If there is a second marriage that results in divorce or death of the husband, the former husband cannot remarry the woman. The first husband is without recourse.
If there is a marriage of the former husband to the women and there was a subsequent marriage to another man, that would be a sin against the land of our inheritance.
Although this may happen in society, the marriage of the woman to the first husband after a second husband is not possible in the Spiritual. This a picture of Second Death when one has totally walked away from the possibility of Spiritual Salvation. The individual has found an alternative to Yehovah. The unfortunate thing in all this is, the second husband will ultimately hate the woman. This is seen as a lack of love between Satan and God’s creation.
Yehovah and Yisrael
Yehovah and Yisrael
It seems that the commandments for divorce are written with only the man in mind. However, that is not what these commandments are about. Human nature being what it is, is why these commandments are implemented in an unfair manner. There is nothing wrong with the commandments, it is the application and the attitude of humans that is the problem.
If people would pursue Yehovah with all their heart and cleave to Him, thereby diligently observing Torah in the newness of the Spirit, there would be less problems in the world today. However, that will not happen in this lifetime. Humans are basically emotionally driven individuals that are more selfish than loving of others. As a result, there are various injustices in the world. Some of these injustices have been justified by society to maintain the rights of the privileged class, race and gender. This has resulted in huge misapplication of Torah and injustice for all.
What needs to be understood about these commandments is that they only work if Torah is properly applied and individuals observe all the commandments. Once again, this is why it is important to have elders and judges that are spiritually mature and led by the Spirit.
When the commandments are properly observed and understood, they are a shadow of Yehovah’s relationship to His people. It is true that there are two times in Scriptures that divorcement is used by Yehovah, Yeshayahu 50:1.
1 Thus says Yehovah, Where the bill of your mother’s divorcement (keriytut), whom I have put away? Or which of My creditors to whom I have sold you? Behold, for your iniquities have you sold yourselves, and for your transgressions is your mother put away.
And in Yirmeyahu 3:8.
8 And I saw, when for all the causes whereby backsliding Yisrael committed adultery I had put her away, and given her a bill of divorcement (keriytut); yet her treacherous sister Yehudah feared not, but went and played the harlot also.
Today, many claim that God is no longer married to Yisrael and is now married to the Church. That is a foolish statement made by individuals that do not understand Yehovah’s character and His love as expressed in Scriptures.
Many claim that God is all knowing and is in control. If that is true, it seems kind of silly that God would marry one who would play the harlot. It would be setting the pattern for humans. This is not something we should emulate.
The truth of the matter is, Yehovah never remarried. The status of Yehovah is not what is at sake here. It is the status of Yisrael. Although it states in Malakhi 2:11.
11 Yehudah has dealt treacherously, and an abomination is committed in Yisrael and in Yerushalayim; for Yehudah has profaned the holiness of Yehovah which He loved, and has married (baal) the daughter of a strange god.
This has no bearing on the commandments of Devarim 24. Although allowed in society today, a woman does not marry a woman. It is not marriage within the boundaries of Torah. Besides to invalidate the opportunity of remarriage in the future, Yisrael would have had to marry another man. That other man is Satan. Marriage to Satan results in second death, the Lake of Fire. That occurs on an individual basis today and a national level in the Millenium.
Those who believe that the Church has replaced Yisrael should remember who they are, 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 εθνος 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, Yehovah’s.
εθνος 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.
The other thing that is described throughout Scriptures is the relationship of Yehovah and His people, Yisrael. Although Yehovah has given Yisrael a bill of divorcement, it does not preclude marriage in the future. At no time has Yisrael been married to another. Yisrael as with most people has played the harlot and committed adultery rather than marriage. This relationship is best described in Hoshea.
Hoshea whose life was a picture of the relationship between Yehovah and Yisrael explains perfectly what is happening. Yehovah told Hoshea in Hoshea 1:2.
2 The beginning of the word of Yehovah by Hoshea. And Yehovah said to Hoshea, Go, take to you a wife (ishshah) of whoredoms and children of whoredoms. For the land has committed great whoredom from Yehovah.
From this, Hoshea married Gomer, Hoshea 1:3.
3 So he went and took Gomer the daughter of Divlayim; which conceived, and bare him a son.
The relationship between Hoshea and Gomer is summed up in Hoshea 3. It tells us clearly what is happening between Yehovah and His people Yisrael, Hoshea 3:1.
1 Then said Yehovah to me, Go yet, love a woman beloved of friend, yet an adulteress, according to the love of Yehovah toward the Children of Yisrael, who look to other redeemers, and love flagons of wine.
As Hoshea married an adulteress, Yisrael was an adulteress to Yehovah. Yisrael went after other lovers and redeemers. Yisrael became spiritually drunk, Hoshea 3:2.
2 So I bought her to me for fifteen of silver, and a chomer of barley, and letek of barley.
It cost Hoshea to marry Gomer as it cost Yehovah to purchase Yisrael from bondage. It was the cost of freeing Yisrael from Mitzrayim. Hoshea goes on to tell his wife in Hoshea 3:3.
3 And I said to her, You shall abide for me many days; you shall not play the harlot, and you shall not be for man. So I also for you.
Yisrael was told the same things at Mount Sinay; however, Yisrael did not abide with Yehovah. As such, they were without Him, Hoshea 3:4.
4 For the Children of Yisrael shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and teraphim.
This was temporary. Eventually the return of Yisrael cost the full price of the Lamb of Yochanan 1:29.
29 The next day Yochanan sees Yeshua coming to him, and said, Behold the Lamb of God, which takes away the sin of the world.
Yehovah tells us in Hoshea 3:5.
5 Afterward shall the Children of Yisrael return, and seek Yehovah their Redeemer, and Daviyd their king; and shall fear Yehovah and His goodness in the latter days.
Yisrael’s return to Yehovah is foretold throughout the Bible. Yehovah waits for the cleansing of Yisrael in the future. Yehovah never married another as many supposed. Yehovah is waiting for the future to remarry His original bride Yisrael in the renewed state of salvation.
New Wife
New Wife
Devarim 24:5
5 When a man has taken (laqach) a new wife, he shall not go out to war, neither shall he be charged with any word (davar). He shall be free at home one year, and shall cheer up his wife which he has taken (laqach).
When a man marries his wife, he is not to go to war for one year. This was first discussed in Devarim 20:7.
7 And what man that has betrothed a wife, and has not taken (laqach) her? Let him go and return to his house, lest he die in the battle, and another man take (laqach) her.
Devarim 24:5 seems to be a repeat of Devarim 20:7. However, Devarim 24:5 adds an additional requisite. The man is not to be charged with any additional requirements beyond establishing their marriage, building their home or planting a vineyard. These are found in Devarim 20:5.
5 And the officers (shoter) shall speak to the people, saying, What man that has built a new house, and has not inaugurated (chanak) it? Let him go and return to his house, lest he die in the battle, and another man inaugurate (chanak) it. 6 And what man that has planted a vineyard, and has not eaten (chalal) of it? Let him go and return to his house, lest he die in the battle, and another man eat (chalal) of it.
When a man starts out in life, we should do everything possible to ensure the success of the marriage. We should not place undue burden on them. This is especially true of the young and inexperienced. There needs to be time for the couple to join as one so that separation is never an issue. The goal will always be Bereishis 2:24-25.
24 Therefore shall a man leave his father and his mother, and shall cleave to his wife (ishshah). And they shall be one flesh (basar). 25 And they were both naked, the man (adam) and his wife (ishshah), and were not ashamed.
The man and the woman are to become one before the influences and demands of life enter into the relationship. A man and woman should always be given time to ensure the strength and growth of this relationship. This will determine the ability of the marriage to survive forces on the outside and within the marriage.
The Pledge (H2254)
The Pledge (H2254)
Devarim 24:6
6 Do not take for a pledge the nether (recheh) or the upper millstone (rekev) for he takes a soul (nefesh).
Pledge is the Hebrew word חָבַל chaval (H2254). It is in the Bible 29 times. חָבַל chaval (H2254) is translated destroy 7 times, take a pledge 5 times, pledge 5 times, bands 2 times, brought forth 2 times, at all 1 time, corrupt 1 time, corruptly 1 time, offend 1 time, spoil 1 time, travails 1 time, very 1 time and withholden 1 time.
The translation of חָבַל chaval (H2254) is suspect. Possibly a better rendering of it would be to destroy, spoil or deal corruptly. Its used in a way that renders the individual far less than adequate. This requires additional study. There are complications when one considers the related words:
· חֲבַל chaval (H2255) (Aramaic) is in the Bible 6 times. It is translated destroy 5 times and hurt 1 time.
· חֶבֶל chevel or חֵבֶל chevel (H2256) is in the Bible 60 times. It is translated sorrows 10 times, cord 16 times, line 7 times, coast 4 times, portion 4 times, region 3 times, lot 3 times, ropes 3 times, company 2 times, pangs 2 times, bands 1 time, country 1 time, destruction 1 time, pain 1 time, snare 1 time and tacklings 1 time.
· חֲבַל chaval (H2257) (Aramaic) is in the Bible 3 times. It is translated hurt 2 times and damage 1 time.
· חֲבֹל chavol or חֲבֹלָה chavolah (H2258) is in the Bible 4 times and is always translated pledge.
Nether is Millstone (H7347)
Nether is Millstone (H7347)
Devarim 24:6
6 Do not take for a pledge the nether (recheh) or the upper millstone (rekev) for he takes a soul (nefesh).
Nether is the Hebrew word רֵחֶה recheh (H7347). It is in the Bible 5 times. רֵחֶה recheh (H7347) is translated mill 2 times, millstone 2 times and nether 1 time. It means to pulverize; a mill-stone. The basic Hebrew text without prefixes or suffixes is רֵחַיִם except in Shemos 11:5, it is רֵחָיִם. These are the plural form. The difference in translations appear to be the preference of the translator. There is no other reason for the differences in rendering. As such, רֵחֶה recheh (H7347) should be rendered millstones for all uses.
Upper Millstone is Chariot (H7393)
Upper Millstone is Chariot (H7393)
Devarim 24:6
6 Do not take for a pledge the millstones (recheh) or the upper millstone (rekev) for he takes a soul (nefesh).
Upper millstone is the Hebrew word רֶכֶב rekev (H7393). It is in the Bible 120 times. רֶכֶב rekev (H7393) is translated chariot 116 times, millstone 3 times and wagons 1 time. It is translated millstone in the following Scriptures:
|
Scripture |
Hebrew |
Similar Spellings* |
|
Devarim 24:6 |
וָרָכֶב |
9 |
|
Shofetim 9:53 |
רֶכֶב |
84 |
|
2 Shemuel 11:21 |
רֶכֶב |
84 |
* This is a count of the similar spellings in the Hebrew text without prefixes or suffixes.
Shofetim 9:53
53 And a certain woman cast a piece (pelach) of a millstone upon Avimelekh’s head, and all to brake his skull.
2 Shemuel 11:21
21 Who smote Avimelekh the son of Yerubbeshet? Did not a woman cast a piece (pelach) of a millstone upon him from the wall, that he died in Tevetz? Why went you nigh the wall? Then say you, your servant Uriyyah the Chitti is dead also.
In Shofetim 9:53 and 2 Shemuel 11:21, piece comes from the Hebrew word פֶּלַח pelach (H6400). It is in the Bible 6 times and is always translated piece.
There is no reason רֶכֶב rekev (H7393) should be translated millstone in Shofetim 9:53 and 2 Shemuel 11:21. This was the preference of the translator. It was more than likely, the woman threw a piece of a chariot upon Avimelekh’s head. What that piece was is indeterminant. A small piece thrown from a tower of sufficient height would carry enough force to have easily killed Avimelekh.
In Yechezqel 23:24, רֶכֶב rekev (H7393) is translated wagons. It should have been translated chariot.
24 And they shall come against you with weapons (hotzen), chariots (rekev), and wheels, and with an assembly of people, shall set against you barb (tzinnah) and shield and helmet round about. And I will set judgment before them, and they shall judge you according to their judgments.
Weapons (formerly chariots) comes from the Hebrew word הֹצֶן hotzen (H2021). It is in the Bible 1 time. Its root meaning is to be sharp or strong; a weapon of war.
Therefore, Devarim 24:6 should have been rendered.
6 Do not take for a pledge the millstones (recheh) or the chariot (rekev) for he takes a soul (nefesh).
Surety Restrictions
Surety Restrictions
Devarim 24:6
6 Do not take for a pledge the millstones (recheh) or the chariot (rekev) for he takes a soul (nefesh).
If one lends to another, they cannot take the individual’s millstones or chariot for surety. However, it is unlikely that individuals in need would have these items. It is what they represent more that what they are.
The millstones represent the basic tool in preparing meals. The chariot was necessary for an individual to ensure their security in times of conflict and peace. We must not take from a person their ability to prepare food or defend themselves.
Merchandise of the People
Merchandise of the People
Devarim 24:7
7 If a man be found stealing any of his brethren of the Children of Yisrael, and makes merchandise of him, or sells him; then that thief shall die; and you shall put evil away from among you.
Merchandise comes from the Hebrew word עָמַר amar (H6014). It is in the Bible 3 times. עָמַר amar (H6014) is translated merchandise 2 times and sheaves 1 time. It means to gather grain, i.e., bind sheaves, make merchandise of. It is translated merchandise in 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 (amar) of her, because you have humbled her.
עָמַר amar (H6014) is translated sheaves in Tehilla 129:7.
7 Wherewith the mower fills not his hand; nor he that binds sheaves (amar) his bosom.
This refers to one who cannot earn an income because they are unable or incapable. Sheaves should have been translated merchandise. As such, עָמַר amar (H6014) should be rendered merchandise in all uses.
What is being referred to in Devarim 24:7 is when an individual sells his brethren. This would be equated to selling one into servitude through true usury. It is profiting off another by taking advantage of their weaknesses to the point it handicaps the person. Although it may sound extreme, Peter tells us in 2 Peter 2:1-3.
1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2 And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3 And through covetousness shall they with feigned words make merchandise of you. Whose judgment now of a long time lingers not, and their damnation slumbers not.
It today’s world, this happens more often than many realize. Many are making extraordinary profits for little return on the individuals investment. There are many claiming to be teachers and prophets of Messiah that are only selling empty words that will eventually bring more despair in one’s life than good. We must warn others who will listen. Regrettably, far too few will listen.
The penalty for these people will be similar to what happened in Acts 8 in Shomeron (Samaria), Acts 8:17-19.
17 Then laid they hands on them, and they received the Holy Spirit. 18 And when Simon saw that through laying on of the Apostles’ hands the Holy Spirit was given, he offered them money, 19 saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Spirit.
Unlike the Apostles, Simon saw this as an opportunity to make money and promote himself. However, the Apostles were not easily taken in. They had the Spirit and they understood what Simon was planning, Acts 8:20-23.
20 But Peter said to him, Your money perish with you, because you have thought that the gift of God may be purchased with money. 21 You have neither part nor lot in this matter. For your heart is not right in the sight of God. 22 Repent therefore of this your wickedness, and pray God, if perhaps the thought of your heart may be forgiven you. 23 For I perceive that you are in the gall of bitterness, and the bond of iniquity.
What Simon was planning, many have executed today. Unfortunately, there are too few Peters to stand against the merchandising of the saints today. In the Millennium, those who have been stealing from the saints will be held accountable. Now is the time to repent, before one goes too far and there is no place for them in God’s Kingdom.
Plague of Tzaraas
Plague of Tzaraas
Devarim 24:8
8 Take heed in the plague of tzaraas, that you observe diligently, and do according to all that the priests the Levites shall teach you. As I commanded them, you shall observe to do.
We are to listen to those that God has set before us. We should look to these that have gone before us as an example. They are to be a guide, Hebrews 13:7.
7 Remember them which lead you, who have spoken to you the Word of God. Whose faith follow, considering the end of conversation.
Lead (formerly “have rule the rule over”) comes from the Greek word ηγεομαι hegeomai (G2233). It is in the Bible 28 times. ηγεομαι hegeomai (G2233) is translated count 10 times, think 4 times, esteem 3 times, have rule over 3 times, be governor 2 times and 6 miscellaneous words. It has the partial meaning of rule over; however, that lacks the full meaning of the word. It is to lead others as a guide so that others would want to follow. The leaders of an assembly are to be an example of righteousness that others would want to follow, because the leader lives a life worthy of Messiah. They are to guide, yet they have the oversight, Hebrews 13:17.
17 Obey them that lead (hegeomai) you, and submit yourselves. For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief. For that unprofitable for you.
Lead was formerly “have the rule over”.
Obey comes from the Greek word πειθω peitho (G3982). It is in the Bible 55 times. πειθω peitho (G3982) is translated persuade 22 times, trust 8 times, obey 7 times, have confidence 6 times, believe 3 times, be confident 2 times and 7 miscellaneous words. It means to persuade or to be persuaded.
One is to be persuaded by another’s lifestyle of righteousness, because they live a life that has become an example to others. Eventually these leaders will have to give account for those under their oversight. The question is, will the less mature individual live a life that brings joy or are they going to be a burden that causes grief to the leader?
Unfortunately, there are many of the mindset that they are to lead others. Too many novices have gone on their own and are afflicted with the figurative plague of tzaraas.
Devarim 24:9
9 Remember what Yehovah your Redeemer did to Miryam by the way, after that you were come forth out of Mitzrayim.
Miryam got a little head of herself. She wanted to be in a leadership position of greater authority. This did not work out well for her. We must wait to be called. We should be very careful not to send ourselves out. It will have devastating results on us and those we affect.
A Pledge (H5667)
A Pledge (H5667)
Devarim 24:10
10 When you do lend your brother any thing, you shall not go into his house to fetch his pledge.
Pledge is the Hebrew word עֲבוֹט avot or עֲבֹט avot (H5667). It is in the Bible 4 times and is always translated pledge. All of these are in Devarim 24 in Devarim 24:10-13. It means to pledge or an article pledged as security for debt.
עֲבוֹט avot (H5667) comes from the Hebrew word עָבַט avat (H5670).
עָבַט avat (H5670) is in the Bible 6 times. It is translated lend 2 times, fetch 1 time, borrow 1 time, surely 1 time and break 1 time. It refers to take or give a pledge for a debt.
These words are completely different from what was previously discussed. Whereas חָבַל chaval (H2254) infers some destruction, עֲבֹט avot (H5667) is more clearly a pledge related to a loan.
Retrieving a Pledge
Retrieving a Pledge
Devarim 24:10-11
10 When you do lend your brother any thing, you shall not go into his house to fetch his pledge (avot). 11 You shall stand abroad, and the man to whom you do lend shall bring out the pledge (avot) abroad to you.
When we lend to others, we should take steps to maintain their self-esteem. If we lend to another and there is a pledge involved, it does not give one the right to enter the borrowers household and remove the pledge. An individual’s home should be sacred to them. It should be a place they can maintain some level of dignity without the intrusions of the world. We should do everything possible to maintain a boundary between the privacy of one’s home and the pressures of life from the outside world. A home should be the safe haven for the individual. A creditor should never cross the boundary between the outside and the privacy on one’s property.
Devarim 24:12
12 And if the man poor, you shall not sleep with his pledge (avot).
In the case of an individual that has very little, it is important that his pledge not be the last thing they own on earth. We should never leave the individual without something to rest upon. We must maintain some level of decency for the poor. Even if it is their last set of clothing.
Devarim 24:13
13 In any case you shall deliver him the pledge (avot) again when the sun goes down, that he may sleep in his own raiment, and bless you. And it shall be righteousness to you before Yehovah your Redeemer.
If their pledge leaves the individual with nothing at night, the pledge should be returned to the individual until the next morning. One is not to take any pledge that leaves an individual with insufficient to maintain their self-respect.
The purpose of Torah was never to advance one over another. The purpose of Torah is to advance the society as a whole. Human nature being as it is, there are those that may always be in a state of poverty. Poverty is not how much we have, it is a state of mind.
Torah tells us in Devarim 15:11.
11 For the poor shall never cease out of the land. Therefore I command you, saying, You shall open your hand wide to your brother, to your poor, and to your needy, in your land.
We should help those in need with no expectation of any return from them. Our blessing comes from Yehovah and not His people. When we help the poor and needy, the real blessing is seeing the joy when they rise out of their former state. It is seeing individuals gain the self-respect and dignity to help others as they were helped.
Yeshua tells us in Mark 14:7.
7 For you have the poor with you always, and whensoever you will you may do them good. But Me you have not always.
We should do good whenever we are able. We should do good with no thought of return on our resources and time.
Treatment of Servants
Treatment of Servants
Devarim 24:14
14 You shall not oppress a hired servant poor and needy, of your brethren, or of your strangers (ger) that in your land within your gates.
You would think that this would not have to be written. We should never oppress others regardless of their position in life. We are to treat all equally and with love. If we cannot do that then we should not interact with people. However, those who choose not to interact are just using that as an excuse. We should actually look for ways to improve the lives of others and be a positive influence to some degree. Everyone needs the gentle help from others. Even when discipline is required, we should find a way to leave the person better off than when we started to interact with them.
Devarim 24:15
15 At his day you shall give his hire, neither shall the sun go down upon it; for he is poor, and sets his heart upon it. Lest he cry against you to Yehovah, and it be sin to you.
If one owes to another, they should not defer to pay, Mishlei 3:27.
27 Withhold not good from them to whom it is due, when it is in the power of your hand to do.
We should never delay doing good for others. We should make every effort to do good as soon as possible. Yehovah watches over us. How we treat others may explain why things do not always work out well for us.
Our Own Sin
Our Own 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.
We are not accountable for the sins of our father. However, we are not free from the results of their sins. We should pray for the forgiveness of all.
In the Millennium, all will pay for their own sins and their sins only in the Restitution of All Things.
Judgment of Others
Judgment of Others
Devarim 24:17
17 You shall not pervert the judgment of the stranger (ger), of the fatherless; nor take a widow’s raiment to pledge.
We are never to pervert judgment whether for the stranger, the fatherless or anyone else for that matter. Our judgment should be in perfect alignment with Scriptures. We should not show favoritism in judgment for the great or the small. Yet we are to help others whenever possible. We should never help at the expense of another individual who is not in agreement. We must never have a blind eye to justice.
We are never to take a window’s raiment for a pledge. Figuratively, this is referring to the righteousness of one that is far from God. We should do all we can do to maintain one’s righteousness as they slowly move toward Yehovah in the newness of the spirit.
We are to stand for those who cannot stand for themselves. Many cannot stand for themselves for various reasons, sometimes literally. Other times figuratively, because they are far from God.
Devarim 24:18
18 But you shall remember that you were a bondman in Mitzrayim, and Yehovah your Redeemer redeemed you thence. Therefore I command you to do this thing.
We must never forget where we have come from. This refers to far more than those that came out of Mitzrayim 3500 years ago. Mitzrayim represents sin. it is living in the world outside the Kingdom of God.
Often, we too easily forget the life we left behind filled with struggles and oppression. We imagine if we return it will all be good. Many of us are no different than the First Generation out of Mitzrayim. We long to return; however, there is no permanent peace and happiness with out living in righteousness in Him. We should never forget that. We should never forget the oppression we escaped. We should always be willing to help others who want the help to escape the oppression they are in.
Gleaning
Gleaning
Devarim 24:19-21
19 When you cut down your harvest in your field, and have forgot a sheaf in the field, you shall not go again to fetch it. It shall be for the stranger (ger), for the fatherless, and for the widow. That Yehovah your Redeemer may bless you in all the work of your hands. 20 When you beat your olive tree, you shall not go over the boughs again. It shall be for the stranger (ger), for the fatherless, and for the widow. 21 When you gather the grapes of your vineyard, you shall not glean afterward. It shall be for the stranger (ger), for the fatherless, and for the widow.
When the fields are being harvested, one is to leave something behind for the stranger, fatherless and the widow. We should not look to harvest all that is possible. This includes the olive trees and the grapes of the vineyard. We are to leave produce for others to glean from the field. This is first discussed in Vayyiqra 19:9-10.
9 And when you reap the harvest of your land, you shall not wholly reap the corners of your field, neither shall you gather the gleanings of your harvest. 10 And you shall not glean your vineyard, neither shall you gather grape of your vineyard; you shall leave them for the poor and stranger. I Yehovah your Redeemer.
Gleaning is done to allow those less fortunate to have the sustenance of life. It is interesting that gleaning is next found 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.
This is right between the Spring and the Fall Festivals. This is not mere happenstance, this is what we should be doing in the time we wait for the fulfillment of the Fall Festivals. We are to produce in this lifetime not just for ourselves but for others as well to glean from.
Stranger, Fatherless, Widows
Stranger, Fatherless, Widows
The stranger, the fatherless and widows represent three classes of people. These classes of people are often forgotten. They do not always have a voice in the community.
The stranger represents those on the out skirts of Christianity. They are investigating the possibility of being a believer. Often many assume they are believers; however, these have never made the full step into the faith. They may attend services and even tithe, but their heart has not made the decision to completely believe in the truth. We are to give them reason to believe in the truth through the Spirit. Paul made this clear in 1 Corinthians 2:4-5.
4 And my speech and my preaching not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power. 5 That your faith should not stand in the wisdom of men, but in the power of God.
We build ourselves up in the faith so that we have something to give to these people. This is what gives these people a reason to transition into the faith. Our words have little meaning when compared to one who moves in the Power of the Spirit ministered in love.
Then there are the widows. These are the ones that Paul partially describes in Romans 7:4.
4 Wherefore, my brethren, you also are become dead to the law by the body of Messiah; that you should be married to another, to Him who is raised from the dead, that we should bring forth fruit to God.
These have become dead to the law; however, they have not fully committed to the Spirit of God. They have gotten lost somewhere along the way. They are trapped in a place between leaving the world behind and transitioning to the newness of the Spirit. Many times they are trapped in doctrines that have little to do with the truth of God and His word. They need the deliverance of 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.
These have to be recovered by teaching. They are stubborn in their approach and seem to know better than others about specific doctrines. At least that is what they believe. They have been out there so long on their own, they have trouble hearing and seeing. If they are to be brought into the faith, they need the healing of Matityahu 13:14-15.
14 And in them is fulfilled the prophecy of Yeshayahu, which said, By hearing you shall hear, and shall not understand; and seeing you shall see, and shall not perceive. 15 For this people’s heart is waxed gross, and ears are dull of hearing, and their eyes they have closed; lest at any time they should see with eyes, and hear with ears, and should understand with heart, and should be converted, and I should heal them.
They need a healing to hear and see. This requires a skilled teacher moving in the Spirit.
At first, they may be hard to bring into the freedom of the faith. They cannot be pushed or dragged. They must be enticed through gentleness and skill. One must be patient with these. As they will hang onto to doctrines foreign to the faith, it is what gives them stability. However, their stability is often dark and draining.
Then there are those that are fatherless. They are sometimes the hardest to deal with. They are very independent and often go on their own. They may be in a congregation, but they are self-willed and believe they are ready to take on the world. They are novices in understanding and moves of the Spirit.
They often cause more problems than good. They lack the finesse to properly minster the word. Little can be done for them. Except to patiently watch and be ready to receive them when they reach the end of themselves as in Luke 15:16-19.
16 And he would fain have filled his belly with the husks that the swine did eat and no man gave to him. 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.
These must come to the end of themselves. However, be careful, their road to the end is much longer than many perceive. They will occasionally claim to have come to the end of themselves; however, it is just a temporary set back until they regroup and go out on their own once again. Be patient and realize until they come to the end, only minor things can be planted into them.
The grain, olives and grapes represent the word, maturity in the spirit and moving in the power of God. We must cultivate all three if we are to help these people in their journey to the Kingdom. This is not an option for us, it is what we are called to do in this lifetime.
But first, we must grow if we are to help and that takes time. We must not minister before we are called to do so.
Remembrance
Remembrance
Devarim 24:22
22 And you shall remember that you were a bondman in the land of Mitzrayim. Therefore I command you to do this thing.
We must never forget where we came from. Few of us made the wilderness journey from Mitzrayim to the Kingdom in one day. Just as there were those who were patient with us, we must be patient with others. We must become the skilled teacher moving in the spirit if we are to have something these can glean from. Overtime, these too will make the journey as we have.
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