Devarim 25 (Deuteronomy 25)
Devarim 25 commandments relate to the relationships between individuals and our relationship with Yehovah. When two individuals have an irreconcilable difference, they are to take it before the judges to make a determination. If the judges decide one individual should be punished, they cannot sentence them to more than 40 stripes. One is not to muzzle an ox when it is treads the grain. If a man dies and does not have children, the man’s brother is to marry the wife and perform the duty of the husband to raise up children. If the brother is not willing to do this, the wife is allowed to take action against the brother. If two men are in a fight, a man’s wife is not allowed to interfere to the point of grabbing the other individual’s private parts. We are not to have diverse measurements. We are to be fair in all our dealings with others. We are to stand against Amaleq and all his kind. This is more than a battle, there are actions we are to take to protect others.
Yehovah is used 4 times in Devarim 25 in 19 verses.
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Controversy (H7378)
Controversy (H7378)
Devarim 25:1
1 If there be a controversy between men, and they come to judgment, that may judge them; then they shall justify the righteous, and condemn the wicked.
Controversy is the Hebrew word רִיב riyv or רִב riv (H7379). It is in the Bible 62 times. רִיב riyv (H7379) is translated cause 24 times, strife 16 times, controversy 13 times, contention 2 times and 7 miscellaneous words. רִיב riyv (H7379) is often described as a personal or legal contest. It is from the Hebrew word רִיב riyv or רוּב ruv (H7378).
רִיב riyv or רוּב ruv (H7378) is in the Bible 67 times. It is translated plead 27 times, strive 13 times, contend 12 times, chide 6 times, debate 2 times and 7 miscellaneous words. It means to strive or contend with.
On the surface, there does not appear to be much of a difference between רִיב riyv or רוּב ruv (H7378) and רִיב riyv or רִב riv (H7379). These two words require far more analysis than will be provided in this discussion. The basic difference may be רִיב riyv or רוּב ruv (H7378) is used as a verb and רִיב riyv or רִב riv (H7379) is used as a noun.
רִיב riyv or רוּב ruv (H7378) basically means to plead, strive, conduct a legal case, make a charge. It is used in the following ways:
· Strive in the sense of physical combat. This may be the primary use.
· Verbal combat.
· Legal-judicial encounter. This is typically with God acting as the subject.
· A former single reference for “lie in wait” in 1 Shemuel 15:5.
רִיב riyv or רוּב ruv (H7378) is primarily used to refer to strive in the sense of physical combat. It may be of single combat between two men as in Shemos 21:18. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
18 And if men strive (riyv) together, and man (iysh) smite another with a stone, or with his fist, and he die not, but keeps bed.
Or contending groups, Devarim 33:7. Contend was formerly “be sufficient.” Hebrew text without prefixes, suffixes or cantillation marks is רָב.
7 And this of Yehudah and he said, Hear, Yehovah, the voice of Yehudah, and bring him to his people. Let his hands contend (riyv) for him; and You be a help from his enemies.
And in Shofetim 11:25. Ever strive is the Hebrew phrase הֲרוֹב רָב, cantillation marks removed.
25 And now you any thing better than Balaq the son of Tzippor, king of Moav? Did he ever (riyv) strive (riyv) against Yisrael, or did he ever fight against them,
Secondly, רִיב riyv or רוּב ruv (H7378) is employed for verbal combat, i.e., to quarrel, to harass one another. Bereishis 26:20 is the first use of רִיב riyv or רוּב ruv (H7378) in the Bible. This is an oral argument. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
20 And the herdsmen of Gerar did strive (riyv) with Yitzchaq’s herdsmen, saying, The water ours. And he called the name of the well Eseq; because they strove (asaq) with him.
This continues into Bereishis 26:21-22. Hebrew text without prefixes, suffixes or cantillation marks is רִיבּ and רָבּ.
21 And they dug another well, and strove (riyv) for that also and he called the name of it Sitnah. 22 And he removed from thence, and dug another well; and for that they strove (riyv) not. And he called the name of it Rechovos; and he said, For now Yehovah has made room for us, and we shall be fruitful in the land.
Yaaqov contended with Lavan in Bereishis 31:36. Contend was formerly chode. Hebrew text without prefixes, suffixes or cantillation marks is רֶב.
36 And Yaaqov was wroth, and contend (riyv) with Lavan. And Yaaqov answered and said to Lavan, What my trespass? What my sin, that you have so hotly pursued after me?
The Children of Yisrael contend with Moshe in Shemos 17:2. Contend was formerly chide, twice. Hebrew text without prefixes, suffixes or cantillation marks is רֶב and רִיב.
2 Wherefore the people did contend (riyv) with Moshe, and said, Give us water that we may drink. And Moshe said to them, Why contend (riyv) with me? Wherefore do you tempt Yehovah?
רִיב riyv or רוּב ruv (H7378) appears in Shofetim 6:32 with the meaning of “to contend against” through words. Contend was formerly plead. Hebrew text without prefixes, suffixes or cantillation marks is רֶב.
32 Therefore on that day he called him Yerubbaal, saying, Let Baal contend (riyv) against him, because he has thrown down his altar.
And in Nechemya 13:25. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
25 And I contended (riyv) with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by Redeemer, You shall not give your daughters to their sons, nor take their daughters to your sons, or for yourselves.
Sometimes רִיב riyv or רוּב ruv (H7378) is used in the sense of with, rather than as sign of direct object as in Nechemya 5:7. Contended was formerly rebuked. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
7 Then I consulted with myself, and I contended (riyv) with the nobles, and the rulers, and said to them, You exact usury, every one of his brother. And I set a great assembly against them.
In Nechemya 13:11. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
11 Then I contended (riyv) with the rulers, and said, Why is the house of Redeemer forsaken? And I gathered them together, and set them in their place.
In Nechemya 13:17. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
17 Then I contended (riyv) with the nobles of Yehudah, and said to them, What evil thing this that you do, and profane the Shabbas day?
In this last case, the preposition may not designate the second contending party or parties but the matter of contention, Hoshea 4:4. Hebrew text without prefixes, suffixes or cantillation marks is רֵב and רִיב.
4 Yet let no man strive (riyv), nor reprove another. For your people as they that strive (riyv) with the priest.
Thirdly, רִיב riyv or רוּב ruv (H7378) takes on a legal-judicial significance. Typically these are with God as acting subject. Yehovah’s contentions usually have a judicial aspect to them. Other verbs normally having to do with functions of civil magistrates are often used in parallel with these occurrences of רִיב riyv or רוּב ruv (H7378).
Yehovah uses רִיב riyv or רוּב ruv (H7378) in the prophets frequently to indicate an indictment, a legal case, against Yisrael, Yeshayahu 3:13. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
13 Yehovah stands up to plead (riyv), and stands to judge the people.
Plead in this case may not be the best rendering of רִיב riyv or רוּב ruv (H7378). Often people will assume the meaning of begging or requesting for plead. However, that is never Yehovah’s intent. In these uses, plead is similar to pleading a case. Several times Yehovah will present evidence against Yehovah’s people. He is not requesting they change, He is providing evidence either for eventual discipline or proof of His character. God does not need to appeal to us, rather we need to earnestly petition Him for His grace in our lives. Few of us are desiring of His love beyond the surface.
Sometimes, this word presents Yehovah as an advocate and other times as a “magistrate”. In 1 Shemuel 24:15, the Hebrew text without prefixes, suffixes or cantillation marks is רֵב.
15 Yehovah therefore be judge, and judge between me and you, and see, and plead (riyv) my cause, and deliver me out of your hand.
Yeshayahu 27:8 is in a context of great severity. Contend was formerly debate. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
8 In measure, when it shoots forth, you will contend (riyv) with it. He stays His rough wind in the day of the east wind.
In Yirmeyahu 50:34, Yehovah is the redeemer of Yehudah and Yisrael. “Thoroughly plead” is the Hebrew phrase רִיב יָרִיב, cantillation marks removed.
34 Their Redeemer (gaal) is strong; Yehovah of hosts His name. He shall thoroughly (riyv) plead (riyv) their cause, that He may give rest to the land, and disquiet the inhabitants of Bavel.
In Yirmeyahu 50:34, “thoroughly (riyv) plead (riyv) their cause” indicates that God would win their case against the adversary.
God is also said to prosecute His own cause in Tehilla 74:22. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
22 Arise, Redeemer, plead (riyv) Your own cause. Remember how the foolish man reproaches You daily.
And to defend the righteous against the hand of the wicked, 1 Shemuel 25:39. Hebrew text without prefixes, suffixes or cantillation marks is רָב.
39 And when Daviyd heard that Naval was dead, he said, Blessed Yehovah, that has pleaded (riyv, verb) the cause (riyv, noun) of my reproach from the hand of Naval, and has kept His servant from evil. For Yehovah has returned the wickedness of Naval upon his own head. And Daviyd sent and communed with Avigail, to take her to him to wife (ishshah).
In Amos’ vision in Amos 7:4, Yehovah is calling for a judgment.
4 Thus has the Lord Yehovah showed to me. And, behold, the Lord Yehovah called to contend (riyv) by fire, and it devours the great deep, and did eat up a part.
Mikha 6 is a classic example of such a legal case against Yehudah, calling on the people to plead their case in Mikha 6:1 and progressively showing how only God has a valid case. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
1 Hear now what Yehovah says; Arise, contend (riyv) before the mountains, and let the hills hear your voice.
In one clear case רִיב riyv or רוּב ruv (H7378) is used for a human disputation in court, Mishlei 25:8-9. Hebrew text without prefixes, suffixes or cantillation marks is רִב in Mishlei 25:8 and רִיב in Mishlei 25:9.
8 Go not forth hastily to strive (riyv, verb), lest what to do in the end thereof, when your neighbor has put you to shame. 9 Debate (riyv, verb) your cause (riyv, noun) with your neighbor and discover not a secret to another.
It is thought that if there were contemporary records of ancient Yisrael’s court proceedings רִיב riyv or רוּב ruv (H7378) would surely be found. However, its near restriction in the Hebrew Scriptures to use of the divine action, when civil functions are designated, should cause one to pause and consider why.
It is worth noting that about a third of the uses of רִיב riyv or רוּב ruv (H7378) in the Septuagint are rendered by κρινω krino (G2919), a word with prevalently legal-judicial overtones.
רִיב riyv or רוּב ruv (H7378) is used in describing a divine lawsuit against Yisrael for having broken the covenant. Often Yehovah’s controversy with Yisrael is expressed in legal terms.
Fourthly, it is believed that there is a single reference for רִיב riyv or רוּב ruv (H7378) in 1 Shemuel 15:5. Some consider “lie in wait” or “set an ambush” the Hebrew word רִיב riyv or רוּב ruv (H7378); however, it is more than likely the Hebrew word is אָרַב arav (H0693). Hebrew text without cantillation marks is וַיָּרֶב.
5 And Shaul came to a city of Amaleq, and laid (arav) wait in the valley.
אָרַב arav (H0693) is in the Bible 42 times. It is translated lay in wait 26 times, liers in wait 8 times and ambush 8 times.
1 Shemuel 15:5 is no longer considered to contain the Hebrew word רִיב riyv or רוּב ruv (H7378).
In most cases, רִיב riyv or רוּב ruv (H7378) should be rendered a form of strive, contend or plead, as in pleading a legal case.
Controversy (H7379)
Controversy (H7379)
Devarim 25:1
1 If there be a controversy between men, and they come to judgment, that may judge them; then they shall justify the righteous, and condemn the wicked.
Controversy is the Hebrew word רִיב riyv or רִב riv (H7379). It is in the Bible 62 times. רִיב riyv (H7379) is translated cause 24 times, strife 16 times, controversy 13 times, contention 2 times and 7 miscellaneous words.
רִיב riyv (H7379) is used as a noun for conflicts outside the realm of law cases and courts. This conflict between individuals may break out into a quarrel as in Mishlei 17:14. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
14 The beginning of strife when one lets out water. Therefore leave off contention (riyv), before it be meddled with.
The first occurrence of רִיב riyv (H7379) is in Bereishis 13:7-8. There was “contention” between Avram and Lot’s herdsmen. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
7 And there was a strife (riyv) between the herdsmen of Avram’s cattle (miqneh) and the herdsmen of Lot’s cattle (miqneh). And the Kenaani and the Perizzi dwelled then in the land. 8 And Avram said to Lot, Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen; for we brethren.
רִיב riyv (H7379) sometimes represents a “dispute” between two parties. This “dispute” is set in the context of a mutual law structure binding both parties and a court which is empowered to decide and execute justice.
This may be between two unequal parties, as when all Yisrael quarreled with Moshe, asserting that he had not kept his end of the bargain by adequately providing for them. Moshe appealed to the Judge, who vindicated him by sending water from a rock smitten by Moshe, Shemos 17:7. Contention was formerly chiding. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
7 And he called the name of the place Massah, and Merivah, because of the contention of the Children of Yisrael, and because they tempted Yehovah, saying, Is Yehovah among us, or not?
The contention may be between two individuals as in Devarim 25:1, where the two disputants go to court. Contention was formerly controversy. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
1 If there be contention (riyv) between men, and they come to judgment, that may judge them; then they shall justify the righteous, and condemn the wicked.
In Yeshayahu 1:23, the unjust judge accepts a bribe and does not allow the widow’s just “cause” to come before him. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
23 Your princes rebellious, and companions of thieves. All (kol) love gifts, and follows after rewards. They judge not the fatherless, neither does the cause (riyv) of the widow come to them.
Mishlei 25:8-9 admonishes us to plead (formerly debate) our cause with our neighbor. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
8 Go not forth hastily to strive (riyv, verb), lest what to do in the end thereof, when your neighbor has put you to shame. 9 Plead (riyv, verb) your cause (riyv, noun) with your neighbor and discover not a secret to another.
רִיב riyv (H7379) may represent what occurs in a court situation. It is used of the entire process of adjudication, Shemos 23:3. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
3 Neither shall you prefer (hadar) a poor man in his cause (riyv).
And in Devarim 19:17. Hebrew text without prefixes, suffixes or cantillation marks is רִיב.
17 Then both the men, between whom the controversy (riyv), shall stand before Yehovah, before the priests and the judges, which shall be in those days;
רִיב riyv (H7379) is also used in the various parts of a lawsuit. In Iyyov 29:16, Iyyov defends his righteousness by asserting that he became an advocate for the defenseless. Hebrew text without prefixes, suffixes or cantillation marks is רִב.
16 I a father to the poor, and the cause (riyv) I knew not I searched out.
Earlier in Iyyov 13:6, רִיב riyv (H7379) represents the argument for the defense. Hebrew text without prefixes, suffixes or cantillation marks is רִב.
6 Hear now my reasoning, and hearken to the pleadings (riyv) of my lips.
Elsewhere רִיב riyv (H7379) may represent the argument for the prosecution.
Finally, in Yeshayahu 34:8, it signifies a case already argued and won and awaiting justice.
8 For the day of Yehovah’s vengeance, the year of recompences for the controversy (riyv) of Tziyyon.
There is little difference between רִיב riyv (H7378) and רִיב riyv or רִב riv (H7379) beyond grammatical use. These should have been classified as one entry in Strong’s. However, for consistency, it seems that verbs and nouns are always separate entries. The verb always precedes the noun. In this case, the spelling is similar in many uses. One must use context to determine which Strong’s number to associate with the Hebrew. In most cases, a rendering of a form of strive, contend or plead accurately describes the use.
One must be careful not to confuse these words with other meanings. For example, plead in English could mean to beg. That would be an incorrect understanding of these Hebrew words. Plead for these Hebrew words would refer to pleading a case as to justify an action or judicial case.
Irreconcilable Difference
Irreconcilable Difference
Devarim 25:1
1 If there be a controversy between men, and they come to judgment, that may judge them; then they shall justify the righteous, and condemn the wicked.
The fact that the controversy must come before the judge indicates the severity of the issue. Among brethren, there should never be an issue that cannot be resolved by a higher authority. It is a sad day when we cannot speak peaceably with each other and accept the decision of a higher authority.
The inability to resolve differences usually rests in the emotions and inability of others to properly communicate. When we are more interested in our own rights over the rights of the community, there will be eventual conflict.
It is not always easy to resolve differences when you are one of the individual’s involved in the conflict. Additionally, opposing factions are more willing to agree to an outcome when a impartial and fair arbitrator is deciding the final outcome. Especially, when each faction is given the time to completely explain their side.
Judgment in the Congregation
Judgment in the Congregation
Even in the Beriyt Chadasha (New Testament), there are to be individuals that are to arbitrate differences, 1 Corinthians 6:1-4.
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? 2 Do you not know that the saints shall judge the world? And if the world shall be judged by you, are you unworthy to judge the smallest matters? 3 Know you not that we shall judge messengers (aggelos)? How much more things that pertain to this life? 4 If then you have judgments of things pertaining to this life, set them to judge who are least esteemed in the assembly.
When brethren have a dispute, they should not use the world to judge them. It should be judged by elders who are mature in spiritual matters.
We should not be hoodwinked by those that claim we are not to judge others. Usually they will quote Matityahu 7:1.
1 Judge not, that you be not judged.
The idea that we are not to judge others is completely ludicrous. We judge things everyday. When we hear or see something, we judge the validity. If not, then we are willingly accepting every bit of advertising and piece of news as factual. That would only lead to catastrophe in our lives.
Although most would end with Matityahu 7:1, Yeshua goes on to tell us in Matityahu 7:2.
2 For with what judgment (krima) you judge (krino), you shall be judged (krino). And with what measure you measure, it shall be measured to you again.
However, how we judge others will determine how we will be judged. If we judge in a partial fashion with little mercy, we will be judged with partiality and little mercy. However, if we judge righteously with equity and mercy, we will be judge righteously with equity and mercy.
Therefore, there is nothing wrong with judging others. We just need to judge others as God would have us judge with mercy and grace in His righteous ways.
Additionally in Matityahu 7:3-5.
3 And why behold the mote that is in your brother’s eye, but consider not the beam that is in your own eye? 4 Or how will you say to your brother, Let me pull out the mote out of your eye; and, behold, a beam in your own eye? 5 You hypocrite, first cast out the beam out of your own eye; and then shall you see clearly to cast out the mote out of your brother’s eye.
Before we start judging others, we ought to take time to examine ourselves and correct our lives. However, human nature being as it is, we often view our problems as small in comparison to others. Yeshua tells us the opposite. Our problems usually cause most of the controversy in our lives. As we correct our problems, we will learn to have grace and mercy for others. We will start to understand the complexity and sheer effort required to correct a life-long fault. This should humble us somewhat.
39 Stripes
39 Stripes
Devarim 25:2
2 And it shall be, if the wicked man worthy to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number.
There are cases when the controversy rises to a level that punishment must be given. The judge who puts forth the punishment must be a witness to the punishment.
We cannot separate ourselves from the judgment we place on others. We must understand the outcome of the consequences we place on others. Then we can determine the appropriateness of the judgment.
Devarim 25:3
3 Forty stripes he may give him, not exceed. Lest, he should exceed, and beat him above these with many stripes, then your brother should seem vile to you.
Through the years, this has been deduced to be 39 stripes rather than 40. This was to prevent accidental miscounts or stopping punishment when one becomes overly emotional in the administering of the punishment.
Punishment should never be administered in anger. Nor should punishment be given that will not result in improved behavior. We should never punish for the sake of punishment. Over punishing can have the reverse effect at times. We should carefully administer punishment with the forethought that it will accomplish its intended purpose.
40 represents a time of testing or testing is occurring. One should never go beyond what is necessary to test an individual. It should never be to completely break an individual. We must ensure that we allow a certain level of self-esteem to be maintained.
Muzzle an Ox
Muzzle an Ox
Devarim 25:4
4 You shall not muzzle the ox (shor) when he threshes.
Threshes (formerly treads out) is the Hebrew word דּוּשׁ dush, דּוֹשׁ dosh or דִּישׁ diysh (H1758). It is in the Bible 14 times. דּוּשׁ dush, דּוֹשׁ dosh or דִּישׁ diysh (H1758) is translated thresh 7 times, tread (out) 4 times, break 1 time, tear 1 times and grass 1 time. It means to trample or thresh. דּוּשׁ dush, דּוֹשׁ dosh or דִּישׁ diysh (H1758) should be rendered thresh at all times.
Devarim 25:4 simply means that while the ox is threshing, it should be allowed to eat the grain. While many assume this is fair treatment of animals, it is far more than that.
This concept is used twice in the Beriyt Chadasha. First in 1 Corinthians 9:9-10.
9 For it is written in the law of Moshe, You shall not muzzle the mouth of the ox that threshes (aloao). Does God take care for oxen? 10 Or says he altogether for our sakes? For our sakes, no doubt, is written. That he that plows should plow in hope; and that he that threshes in hope should be partaker of his hope.
Simply, the one that does the work should benefit as well as the owner. Sometimes the owner is the one being threshed. Paul clarifies in 1 Corinthians 9:11-14.
11 If we have sown to you spiritual things, a great thing if we shall reap your carnal things? 12 If others be partakers of power over you, not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Messiah. 13 Do you not know that they which minister about holy things live of the Temple? And they which wait at the Altar are partakers with the Altar? 14 Even so has the Lord ordained that they which preach the gospel should live of the gospel.
It should be no surprise that those that minister the Gospel should receive a benefit. Yet, one should not solely minister so as to receive. Nor should they have a lavish lifestyle. However, that always becomes a matter of opinion. A true minister of the Gospel has no expectation of receiving from others, they receive of God.
Paul tells us in 1 Corinthians 9:16-19.
16 For though I preach the gospel, I have nothing to glory of. For necessity is laid upon me; yes, woe is to me, if I preach not the gospel. 17 For if I do this thing willingly, I have a reward. But if against my will, a dispensation is committed to me. 18 What is my reward then? When I preach the gospel, I may make the gospel of Messiah without charge, that I abuse not my power in the gospel. 19 For though I be free from all, yet have I made myself servant to all, that I might gain the more.
When one preaches the gospel, their reward comes from God. A true minster of the Word does not have to deliver a weekly tithing message. If they are a true minister of the Gospel, God will ensure that their needs are met and more. A minister should live by Mishlei 30:7-9.
7 Two have I required of You; deny me not before I die. 8 Remove far from me vanity and lies. Give me neither poverty nor riches; feed me with food statute (choq) for me. 9 Lest I be full, and deny, and say, Who Yehovah? Or lest I be poor, and steal, and take the name of my Redeemer.
The second use of Devarim 25:4 is in 1 Timothy 5:17-18.
17 Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine. 18 For the scripture says, You shall not muzzle the ox that threshes (aloao). And, The laborer worthy of his reward.
Although both examples in the Beriyt Chadasha relate to those in the ministry, we ought to understand that this should not be limited to the ministry. We should ensure that individuals who perform work for us receive a fair return on their time. We should also make the working conditions suitable and beneficial to the worker.
Anyone that provides a service for us should be treated fairly and rewarded. Many neglect this concept in their daily lives. Too many have a transactional relationship for others. We ought to want to reward others beyond what seems fair. We should give people reason to be part of our lives. Life is not about getting ahead and paying the least amount. It is the benefiting of all for the greater good of the community.
Levirate Vow
Levirate Vow
Devarim 25:5
5 If brethren dwell together, and one of them die, and have no son (ben), the wife of the dead shall not marry without to a stranger. Her husband’s brother shall go in to her, and take her to him to wife, and perform the duty of a husband’s brother to her.
This commandment is known as the Levirate Vow. If a man died who was formerly married and did not have a son, the closest brethren was to marry the wife and raise up a son. This was more than just getting the woman pregnant.
Devarim 25:6
6 And it shall be, the firstborn which she bears shall succeed in the name of his brother dead, that his name be not put out of Yisrael.
The brother was to raise up the son as his own, even though the son would not carry forth his name, but rather his brother’s name. This in itself could complicate family relationships, especially when the man would eventually raise up a heir of his own. It would be similar to having two first born sons or twin sons. One should not show favor to either, but should treat them equally as first born.
This ensures that no son was forgotten in Yisrael.
This would also minimize the woman from marrying outside the family. The wife was to stay with the familiarity of the family.
Refusal of Levirate Vow
Refusal of Levirate Vow
Devarim 25:7
7 And if the man like not to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, My husband’s brother refuses to raise up to his brother a name in Yisrael, he will not perform the duty of my husband’s brother.
If a brother refuses then the wife of the husband has recourse. She can go to the elders and claim that the brother refuses to raise up a son for his brother.
Although the brother has the option to refuse, he will be remembered as one who refused to perform his duty.
There may be reasons why one would refuse a Levirate Vow; however, it is the duty of the brother. Not everything in life is going to be what we choose. However, if we choose Yehovah’s ways, it will always be best for us. It is our duty to raise up a remembrance for our brother. We should do it with joy.
Devarim 25:8
8 Then the elders of his city shall call him, and speak to him. And he stand, and say, I delight (chafetz) not to take her;
Delight (formerly like) is the Hebrew word חָפֵץ chafetz (H2654). It is in the Bible 75 times. חָפֵץ chafetz (H2654) is translated delight 39 times, please 14 times, desire 9 times, will 3 times, pleasure 3 times, favor 2 times, like 2 times, moves 1 time, would 1 time and at all 1 time. It means to delight in, take pleasure in, desire or be pleased with.
It is more than just not liking to do. The brother finds no delight in the obligation. If this is the case, the brother should state this before the elders of the city.
Devarim 25:9
9 Then shall his brother’s wife come to him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to that man that will not build up his brother’s house.
After the brother states that he does not delight in raising up a heir for his brother, the wife of the brother can loose his shoe and spit in the brother’s face. She then states “So shall it be done to that man that will not build up his brother’s house.” The brother is to be remembered this way.
Devarim 25:10
10 And his name shall be called in Yisrael, The house of him that has his shoe loosed.
If one is to be remembered this way, it seems odd that one would refuse the Levirate Vow. The man that refuses the Levirate Vow is agreeing to his own name being denigrated. One should carefully consider the consequences of their decision.
There are two examples of the Levirate Vow in Scriptures. The first is after the death of Yehudah’s son Er, Bereishis 38:8.
8 And Yehudah said to Onan, Go in to your brother’s wife, and marry her, and raise up seed to your brother.
Onan married Tamar; however, he was unwilling to fulfill the vow, Bereishis 38:9.
9 And Onan knew that the seed should not be his; and it came to pass, when he went in to his brother’s wife, that he spilled on the ground, lest that he should give seed to his brother.
In the case of Onan, this became his undoing, Bereishis 38:10.
10 And the thing which he did displeased Yehovah. Wherefore He slew him also.
There was one more son; however, Yehudah became reluctant for the next son to step in. In the end, things got a little messy. Eventually, Yehudah unknowingly impregnated Tamar.
The second example of a Levirate Vow was in the Book of Rut. The near kinsman refused to perform the duty, Rut 4:5-6.
5 Then said Boaz, What day you buy the field of the hand of Naomi, you must buy also of Rut the Moavi, the wife of the dead, to raise up the name of the dead upon his inheritance. 6 And the kinsman said, I cannot redeem for myself, lest I mar my own inheritance. Redeem you my right to yourself; for I cannot redeem.
It is unclear why the kinsman said it would mar his inheritance. His refusal resulted in the following, Ruth 4:7-8.
7 Now this in former time in Yisrael concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave to his neighbor and this a testimony in Yisrael. 8 Therefore the kinsman said to Boaz, Buy for you. So he drew off his shoe.
What happen in Rut seems mild compared to what is stated in Devarim 25. Nevertheless, the kinsman in Rut is not remembered to this day. Boaz who eventually married Rut raised up a seed. From this seed came a whole line of kings starting with Daviyd and reaching to Yeshua. Boaz’s name will be forever remembered as the man who delighted to do Yehovah’s will.
There is coming a time in the future when many will return in the Restitution of All Things. At that time, it will become clear who chose to do their duty and those who considered only their own wellbeing. Based on what occurred in these two examples, those who refused will have less of an inheritance than those who stepped forward and fulfilled their duty.
Wife Interferes in Fighting
Wife Interferes in Fighting
Devarim 25:11
11 When men strive together man (iysh) with brother (ach), and the wife of the one draws near for to deliver her husband out of the hand of him that smites him, and puts forth her hand, and takes him by the private parts.
Private parts (formerly secrets) is the Hebrew word מָבֻשׁ mavush (H4016). It is in the Bible 1 time. It is from the Hebrew word בּוּשׁ bush (H0954).
בּוּשׁ bush (H0954) is in the Bible 109 times. It is translated ashamed 72 times, confounded 21 times, shame 9 times, all 2 times, confusion 1 time, delayed 1 time, dry 1 time, long 1 time and shamed 1 time. It means to be ashamed.
מָבֻשׁ mavush (H4016) literally means that excites shame. It refers to the male genitals. It should be translated private parts.
If two men are in a quarrel and the wife of a husband interferes by grabbing the other man’s private parts, it is considered a serious offense.
Devarim 25:12
12 Then you shall cut off her hand, your eye shall not pity.
The wife’s hand is cut off for grabbing the other individual’s private parts. This is considered serious because it is an intentional action to damage a man’s reproductive organs. We should never do anything that would damage a man’s ability to produce offspring.
This commandment has consequences for us today. We must never do anything that would hinder a person’s ability to birth new believers. We should not hinder their growth and ability. We should do what we can to enhance an individual’s ability to birth new believers.
Unfortunately, many inadvertently hinder an individual’s ability to birth by not properly teaching and demonstrating the correct Spirit and Truth, Yochanan 4:23-24.
23 But the hour comes, and now is, when the true worshippers shall worship the Father in Spirit and in Truth. For the Father seeks such to worship Him. 24 God a Spirit and they that worship Him must worship in Spirit and in Truth.
This directly links with Ephesians 6:14 .
14 Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
Any error we teach can weaken ones protecting armor for reproduction in the future. This would effectively leave them exposed to become a spiritual eunuch.
Stone (H0068)
Stone (H0068)
Devarim 25:13
13 You shall not have in your bag divers weights, a great and a small.
Diverse weights comes from the Hebrew phrase אֶבֶן וָאָבֶן. It is the Hebrew word אֶבֶן even (H0068) twice with the second occurrence having the prefix וָ.
אֶבֶן even (H0068) is in the Bible 272 times. It is translated stone(s) 247 times, weight(s) 7 times, divers weights + אֶבֶן even (H0068) 6 times, hailstones 3 times, stony 2 times, carbuncle + אֶקְדָּח eqdach (H0688) 1 time, hailstones + בָּרָד barad (H1259) 1 time, hailstones + אֶלְגָּבִישׁ elgaviys (H0417) 1 time, headstone 1 time, masons + קִיר qiyr (H7023) 1 time, plummet 1 time and slingstones 1 time. It refers to a stone of various sizes.
אֶבֶן even (H0068) is the common word for stone. The comparable word in Greek is λίθος lithos (G3037). It is in the Bible 60 times. λίθος lithos (G3037) is translated stone 49 times, one stone 4 times, another 4 times, stumbling stone + προσκομμα proskomma (G4348) 2 times and mill stone + μυλικος mylikos (G3457) 1 time.
אֶבֶן even (H0068) is used almost exclusively for movable stone(s). It should be distinguished from צוּר tzur (H6697) and סֶלַע sela (H5553) both of which refer to immovable rocks. All three words have very different figurative meanings as such one should be aware of the Hebrew word for each. When considering these words, rocks are immovable and stones can be moved. Where as צוּר tzur (H6697) represents God and סֶלַע sela (H5553) the Messiah, אֶבֶן even (H0068) represent man or his relationship to what is occurring.
Yisrael was and is famous for its ubiquitous stone. So much was stone a part of the Author’s consciousness that it served the literary interests of simile in Shemos 15:5.
5 The depths have covered them. They sank into the bottom as a stone (even).
Used as a metaphor in Ezekiel 11:19.
19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony (even) heart out of their flesh, and will give them a heart of flesh.
Used as a hyperbole in 1 Melakhim 10:27.
27 And the king made silver in Yerushalayim as stones (even), and cedars made he as the sycamore trees that in the vale, for abundance.
Building with stone was the rule rather than the exception in Yisrael. Beyond their use as a construction material, stones served as covers for wells Bereishis 29:3.
3 And thither were all the flocks gathered and they rolled the stone (even) from the well’s mouth, and watered the sheep, and put the stone (even) again upon the well’s mouth in his place.
Stones were used for storage containers, Shemos 7:19.
19 And Yehovah spoke to Moshe, Say to Aharon, Take your rod, and stretch out your hand upon the waters of Mitzrayim, upon their rivers (nahar), upon their rivers (yeor), and upon their ponds (agam), and upon all their pools (miqveh) of water, that they may become blood; and there may be blood throughout all the land of Mitzrayim, both in wood, and in stone (even).
Stones were used for weights, Mishlei 11:1. Stone was formerly weight.
1 A false balance abomination to Yehovah. But a just stone (even) His delight.
Stones were used in slingshots, 1 Shemuel 17:49.
49 And Daviyd put his hand in his bag, and took thence a stone (even), and slang and smote the Philistine in his forehead, that the stone (even) sunk into his forehead; and he fell upon his face to land.
Plumblines were suspended stones. Pavement was sometimes made of stone, 2 Kings 16:17.
17 And king Achaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that were under it, and put it upon a pavement of stones (even).
The stones were used as hailstones, Yehoshua 10:11.
11 And it came to pass, as they fled from before Yisrael, were in the going down to Bet-Choron, that Yehovah cast down great stones (even) from heaven upon them to Azekah, and they died. More which died with hailstones (even barad) than whom the Children of Yisrael slew with the sword.
And in Ezekiel 13:11.
11 Say to them which daub with untempered, that it shall fall. There shall be an overflowing shower; and you great hailstones (even elgaviys), shall fall; and a stormy wind shall rend it.
Yisrael buried individuals in stone tombs. On 3 occasions, bodies were not interred. They were heaped with stones, Yehoshua 7:26.
26 And they raised over him a great heap of stones (even) to this day. So Yehovah turned from the fierceness of His anger (af). Wherefore the name of that place was called, the valley of Akor, to this day.
Yehoshua 8:29
29 And the king of Ai he hanged on a tree until eventide. And as soon as the sun was down, Yehoshua commanded that they should take his carcass down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones (even) to this day.
And in 2 Shemuel 18:17.
17 And they took Avshalom, and cast him into a great pit in the wood, and laid a very great heap of stones (even) upon him and all Yisrael fled every one to his tent.
Torah stipulated that certain crimes were punishable by stoning. This included either the verb רָגַם ragam (H7275) or סָקַל saqal (H5619) followed by a preposition and the noun אֶבֶן even (H0068). Included under this penalty were the crimes of blasphemy, Vayyiqra 24:23.
23 And Moshe spoke to the Children of Yisrael, that they should bring forth him that had cursed out of the camp, and stone (ragam) him with stones (even). And the Children of Yisrael did as Yehovah commanded Moshe.
Bemidbar 15:35-36
35 And Yehovah said to Moshe, The man shall be surely put to death. All the congregation shall stone (ragam) him with stones (even) without the camp. 36 And all the congregation brought him without the camp, and stoned (ragam) him with stones (even), and he died; as Yehovah commanded Moshe.
Molech worship in Leviticus 20:2.
2 Again, you shall say to the Children of Yisrael, Whosoever of the Children of Yisrael, or of the strangers (ger) that sojourn in Yisrael, that give of his seed to Molek; he shall surely be put to death. The people of the land shall stone (ragam) him with stones (even).
Idolatry in Devarim 13:10.
10 And you shall stone (saqal) him with stones (even), 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.
Masquerading virgin in Devarim 22:21.
21 Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone (saqal) her with stones (even) that she die. Because she has wrought folly in Yisrael, to play the whore in her father’s house. So shall you put evil away from among you.
Impure sexual relations in Devarim 22:24.
24 then you shall bring them both out to the gate of that city, and you shall stone (saqal) them with stones (even) that they die; the damsel (naarah), because she cried not, in the city; and the man, because he has humbled his neighbor’s wife. So you shall put away evil from among you.
Stoning was a means of capital punishment whereby the community could rid itself of the impure offender without coming into direct contact with the offender.
Carved stone figurines were commonly worshiped throughout the ancient Near East. These were strictly forbidden, Vayyiqra 26:1.
1 You shall make you no idols nor graven image, neither rear you up a standing image, neither shall you set up image of stone (even) in your land, to bow down to it. For I Yehovah your Redeemer.
Altars were made of unhewn stones, Shemos 20:25.
25 And if you will make Me an altar of stone (even), you shall not build it of hewn stone (gaziys). For if you lift up your tool upon it, you have polluted it.
Of the religious objects in the wilderness, only the tablets of the 10 Words were made of stone, Shemos 24:12.
12 And Yehovah said to Moshe, Come up to Me into the mount, and be there. And I will give you tables of stone (even), and a Torah and commandments which I have written; that you may teach them.
Precious “stones” such as onyx and sapphire are mentioned frequently in the Bible, especially with regard to the high priest’s ephod and breastplate.
אֶבֶן even (H0068) is used several times related to Messiah, Tehilla 118:22.
22 The stone (even) the builders refused is become the head (rosh) of the corner.
Yeshayahu 8:14
14 And He shall be for a sanctuary; but for a stone (even) of stumbling and for a rock (tzur) of offence to both the houses of Yisrael, for a gin and for a snare to the inhabitants of Yerushalayim.
Yeshayahu 28:16
16 Therefore thus says the Lord Yehovah, Behold, I lay in Tziyyon for a foundation a stone (even), a tried stone (even), a precious corner, a foundation of foundations (musad musad). He that believes shall not make haste.
Daniel 2:34
34 You saw until that a stone (even) was cut out without hands, which smote the image upon his feet of iron and clay, and broke them to pieces.
Zekharya 4:7
7 Who you, great mountain? Before Zerubbavel a plain. And he shall bring forth the headstone (even rosh) shoutings, Grace, grace to it.
When אֶבֶן even (H0068) is rendered other than stone, the translator may have used context to clarify the intent; however, the author chose אֶבֶן even (H0068) for a reason. As such, it should be rendered stone and allow the reader to decide for themselves.
Equitable Relationships
Equitable Relationships
Devarim 25:13
13 You shall not have in your bag stone and stone, a great and a small.
This is referring to having different measures of weight. One should use consistent stones when measuring or weighing something in a balance.
Devarim 25:14
14 You shall not have in your house efah and efah, a great and a small.
Efah and efah was formerly divers measures. This refers to measuring a volume of something.
Together these two measurements, weight and volume, would provide the density of an object. Density is the true measure of an object. Density is the internal measurement and is consistent when compared to size or weight. Density determines the real worth of an object.
Density can be equated to one’s righteousness and spiritual presence. This would be a representation of their heart condition and the love that is shed from it. This discussion is only theoretical for now.
Devarim 25:15
15 You shall have a perfect (shalem) and righteous (tzedeq) stone (even), a perfect (shalem) and righteous (tzedeq) efah shall you have that your days may be lengthened in the land which Yehovah your Redeemer gives you.
Righteous stone was formerly just weight. Righteous efah was formerly just measure.
If one righteously weighs and measures things their days will be lengthened.
Now this is referring to more than just measuring things. This is speaking to our human relations. Often humans will treat others based on who they are on the outside or perceived characteristics. This is a form of profiling and or racism.
We are called to treat people in accordance with the measurements of Torah. There are commandments for various levels of righteousness. There are commandments for whether one is poor or weak and for those who are rich and strong. Whether one is a brethren, stranger or foreigner. These rules are not as simple as placing an individual in a category and applying a set of black and white rules. One must properly assess others to determine the course of action. In the end, the way we treat others is a measure of our love and righteousness. It is an indicator of our Spiritual Maturity in Him.
Devarim 25:16
16 For all that do such things, all that do unrighteously, an abomination to Yehovah your Redeemer.
To be partial in our relationships and show favoritism outside the confines of Torah is an abomination. Partiality can be destructive to the people we deal with in life. We ought to be just with love at all times. Just as Paul tells us in 1 Corinthians 13:1-3.
1 Though I speak with the tongues of men and of messengers (aggelos), and have not love, I am become sounding brass, or a tinkling cymbal. 2 And though I have prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. 3 And though I bestow all my goods to feed, and though I give my body to be burned, and have not love, it profits me nothing.
Without love, our works are dead to God. We must put forth love through righteousness equitably in all we do.
Blot Out Amaleq
Blot Out Amaleq
Devarim 25:17-18
17 Remember what Amaleq did to you by the way, when you were come forth out of Mitzrayim; 18 how he met you by the way, and smote the hindmost of you, all feeble behind you, when you faint and weary; and he feared not Redeemer.
Amaleq first opposed Yisrael in Shemos 17:8.
8 Then came Amaleq, and fought with Yisrael in Refidim.
This was the first of all battles after the Children of Yisrael left Mitzrayim. Moshe sent Yehoshua to lead Yisrael in Shemos 17:9-10.
9 And Moshe said to Yehoshua, Choose us out men, and go out, fight with Amaleq. Tomorrow I will stand on the top of the hill with the rod of Redeemer in my hand. 10 So Yehoshua did as Moshe had said to him, and fought with Amaleq. And Moshe, Aharon and Chur went up to the top of the hill.
Now Moshe, Ahron and Chur did not just sit and watch the battle. They were instruments in ensuring the victory against Amaleq, Shemos 17:11.
11 And it came to pass, when Moshe held up his hand, that Yisrael prevailed. And when he let down his hand, Amaleq prevailed.
As long as Moshe held up his arms to Yehovah, Yisrael prevailed. If Moshe lowered his hands, Amaleq prevailed.
This was not some magic trick, this was a foreshadowing to us. Now it was not just Moshe raising his hands, Yehoshua had a part in this too. Often people overlook the alignment of the two. Moshe represented God’s power flowing and Yehoshua is a righteous individual. It is God’s power flowing through a righteous individual that ensures one will prosper in an endeavor.
Eventually, Moshe grew tired and needed help, Shemos 17:12-13.
12 But Moshe’s hands heavy; and they took a stone, and put under him, and he sat thereon; and Aharon and Chur stayed up his hands on this side one, and on that one; and his hands were steady until the going down of the sun.
To help Moshe, they put a stone under Moshe. Then Aharon and Chur held up Moshe’s hands. Now it becomes clear that it was not just Moshe and Yehoshua who ensured the victory that day.
Aharon and Chur held up Moshe’s hands. They represent the elders who support the leader so that the leader can fulfill his duties, Acts 6:2-4.
2 Then the twelve called the multitude of the disciples and said, It is not reason that we should leave the word of God, and serve tables. 3 Wherefore, brethren, look out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business. 4 But we will give ourselves continually to prayer, and to the ministry of the word.
The elders are to oversee the congregation while the leader can focus on the word and prayer for the congregational covering.
Additionally, there is to be a solid group of congregants, spiritually mature believers to support the leader. When this is all in place then Shemos 17:13 will occur.
13 And Yehoshua discomfited Amaleq and his people with the edge of the sword.
The opposition can be dealt with by the leader with preciseness of the word in an effective manner.
Finally, Yehovah tells Moshe in Shemos 17:14-16.
14 And Yehovah said to Moshe, Write this a memorial in a book, and rehearse in the ears of Yehoshua. For I will utterly put out the remembrance of Amaleq from under heaven. 15 And Moses built an altar, and called the name of it Yehovah-nissi. 16 For he said, Because Yehovah has sworn Yehovah war with Amaleq from generation to generation.
This is something we need to take to heart. There will be war with Amaleq in every generation. We need to realize that the enemies of Yisrael will never cease in this lifetime. We must be ever vigilant to watch for them and to defeat them through the strength of the body in proper order. When we learn the lessons of the first battle and apply them, Yeshua will fight our fights for us. If we allow any weakness then Devarim 25:18 will occur.
18 how he met you by the way, and smote the hindmost of you, all feeble behind you, when you faint and weary; and he feared not Redeemer.
Amaleq will start to pick off those on the perimeter of the faith. These are those that are not secure and are spectators rather than participants. Amaleq will go for the feeble, the ones that are unsteady in doctrine. Those who seem to be blown around by every wind of doctrine. He will look for the weak, the unstable believers. He will go after the faint, those who thirst and do not have the Spirit continually moving in their lives. Finally, Amaleq will go after the weary. Those who seem to labor because they are not doing it by God’s power. They apply their power rather than God’s. These four types of people can easily be picked off by Amaleq. We are to protect them. This is more easily accomplished when the congregation is in proper order and flow as a single unit.
Our hope to defeat Amaleq is not in any one person. It is in developing a strong congregation of tightly knit Spiritually Mature Believers moving in the power of God and resting in Him.
Devarim 25:19
19 Therefore it shall be, when Yehovah your Redeemer has given you rest from all your enemies round about, in the land which Yehovah your Redeemer gives you an inheritance to possess it, you shall blot out the remembrance of Amaleq from under heaven; you shall not forget.
When we develop that tight knit congregation, we will be the head and Amaleq will not be able to pick off from the tail.
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