Deuteronômio 23
Bob Utley · Citado em PreceptAustin
Deuteronômio 23
Utley - “or has his male organ cut off” This refers to a severed penis (“a place of pouring fluid”). This would be another way of describing a eunuch (cf. Mt. 19:12). These two damaged males are the first in a series of those who are excluded from attendance at the assemblies of Israel (i.e., events at the tabernacle). Their exclusion is symbolic of the purity and wholeness of God’s people seen as a kingdom of priests (cf. Ex 19:6 and Lev. 21:17–23; 22:17–25). Later in the OT many of these excluded ones are included (e.g., Ruth the Moabitess and the eunuch of Isa 56:3–5 and Acts 8:26–40). It is also possible that this practice of damaging a male’s sexual potential was part of Canaanite practices. Many of the seemingly unusual prohibitions in the Mosaic legislation were directed at a total break with Canaanite society and worship practices. (Deuteronomy 23 Commentary) POSB - This point is a strong lesson on the need for pure worship. The word "assembly" (qahal) refers to the people of God, particularly when they gather together for worship. Not all people are allowed to worship God. Why? Because they are unclean. The worship of God is to be kept clean, for God is pure and holy. Therefore, various categories of unclean people were not allowed to approach and worship God at their whim, as they wished and willed. Note the people who were to be excluded from the assembly of worship. (Preacher's Outline & Sermon Bible – Deuteronomy) NET Note - The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church. (Deuteronomy 23) Guzik on "the assembly of the LORD: When we read this term, it usually refers to the nation gathered before the LORD in worship, such as when they were gathered at Mount Sinai (Deuteronomy 5:22, 9:10, 10:4, and 18:16). But it doesn’t always have this sense. Deuteronomy 31:30 refers to all the congregation of Israel, while Deuteronomy 31:28 makes it clear that “all the congregation” was gathered through all the elders of your tribes, and your officers. So, in some contexts, the congregation can refer to elders and officers. It may very well be that these exclusions from the assembly of the LORD are exclusions not from the religious life of Israel, but from the political life of the nation. Poole suggests that the idea of the assembly of the LORD is the leadership, or the rulers of Israel. These people were barred not from the religious life of Israel, but from the political life of the nation. Trapp agrees, saying on shall not enter the assembly of the LORD: “Shall not go in and out before the people as a public officer.”
Deuteronômio 23
Utley - “the assembly of the LORD (YHWH)” The phrase “assembly of the LORD” is used of the gathered covenant people of YHWH for worship beginning at Mt. Horeb/Sinai: (Deuteronomy 23 Commentary) 1. Exod. 12:6, “the whole assembly of the congregation of Israel” 2. Lev. 16:17, “all the assembly of Israel” 3. Num. 16:3, “all the congregation,” “the assembly of the LORD” Num. 20:4, “the LORD’s assembly” 4. Deut. 5:22, “all your assembly” Deut. 9:10; 10:4; 18:16, “on the day of assembly” Deut. 23:1, 2, 3, 8, “assembly of the LORD” Deut. 31:30, “all the assembly of Israel” 5. Josh. 8:33, “all the assembly of Israel” This phrase represents: 1. worshiping Israel a. Mt. Sinai/Horeb b. the tabernacle 2. The Jewish Study Bible, p. 418, based on Jdgs. 20:2, asserts that it refers to a leadership council or governing body (cf. Num. 16:3; 20:4) These excluded ones still have the legal rights of “resident aliens” spelled out in Exod. 22:21; Lev. 19:9–10, 33–34; 23:22; Deut. 1:16; 5:14; 27:19. The Septuagint translated the Hebrew term qahal (BDB 874) as ekklesia, from which we get the English word, “church.” Jesus and the NT authors chose this term to communicate that the New Covenant people of God are to be identified as an extension of the Old Covenant people of God (cf. Jer. 31:31–34; Ezek. 36:22–38; Gal. 6:16; 1 Pet. 2:9; Rev. 1:6). TSK - It is evident that his law was not meant to exclude such Israelites either from the common benefits of civil society, or any essential religious advantages; but merely to lay them under a disgraceful distinction. This would tend to discourage parents from thus treating their children; a practice which was exceedingly common in those ages and countries. To this they were induced by the custom which prevailed, of employing such in the houses of the great and the courts of princes; so that they often rose to the highest posts of honour and authority. Some expositors therefore consider the phrase, "shall not enter into the congregation of the Lord," as meaning, that they should be incapable of bearing any office in that government which was placed over the people of God, who must thus enter a protest against this custom, and deliver selfish parents from this temptation. Emasculated - 06481. פָּצַע pāṣaʿ: A verb meaning to bruise, to crush. It means to destroy or ruin something by violently inflicting blows on it. It describes the emasculating of a man’s testicles by crushing (Deut. 23:1[2]). It has the sense of injuring or bruising someone (1 Kgs. 20:37; Song 5:7). Male organ (penis) 08212. שָׁפְכָה šop̱kāh: (from verb shāphakh = to pour) is a feminine noun meaning a male penis, the reproductive and urinary organ of the male. It is (see verb of origin) literally a place of pouring out and is found only in Deut. 23:1. This is one of the physical injuries or conditions which could prevent a man from entering the priesthood privileges and responsibilities in ancient Israel was loss of his sexual organ. Assembly (06951). קָהָל qāhāl: A masculine noun meaning an assembly, a community, a congregation, a crowd, a company, a throng, a mob. The word describes various gatherings and assemblies called together. It can describe a gathering called for evil purposes—such as the deceitful assembly of the brothers Simeon and Levi to plan violence against the city of Shechem (Gen. 49:6; Ezek. 23:47). The man of God abhors the gathering of evildoers (Ps. 26:5); but he should proclaim the Lord’s name in the worshiping congregation (Ps. 22:22[23]). An assembly for war or a group of soldiers was common in the Old Testament (Num. 22:4; Judg. 20:2; 1 Sam. 17:47); the various groups of exiles that traveled from Babylon to Jerusalem were a renewed community (Ezra 2:64; Neh. 7:66; Jer. 31:8). Many assemblies were convened for holy religious purposes: the congregation of Israel gathered at Sinai to hear the Lord’s words (Deut. 9:10); many feasts and holy convocations called for worship and fasting as noted by the author of Chronicles (2 Chr. 20:5; 30:25). The word describes Israel as a congregation, an organized community. Israel was the Lord’s community (Num. 16:3; 20:4). The word also describes the gathering of Israel before King Solomon when he dedicated the Temple (1 Kgs. 8:14); the high priest atoned for the whole community of Israel on the Day of Atonement (Lev. 16:17; Deut. 31:30). The word designates the community restored in Jerusalem after the Babylonian exile (Ezra 10:8, 12, 14); the gathering of the congregation of Israel when they killed the Passover lambs (Ex. 12:6). The word refers to gatherings of any assembled multitude: an assembly of nations (Gen. 35:11); or of peoples (Gen. 28:3), such as Abraham’s descendants were to comprise. It refers to a great mass of people as mentioned by Balak, king of Moab (Num. 22:4). Swanson - קָהָל (qā·hāl): n.masc.; ≡ Str 6951; TWOT 1991a—1. LN 11.12–11.54 assembly, community, congregation, i.e., a socio-religious group of believers, with customs, rituals, and a leadership structure (Lev 4:13); 2. LN 55.7–55.13 army, throng, horde, i.e., a group of soldiers gathered for military purposes (Eze 32:22); 3. LN 11.1–11.11 crowd, throng, mob, company, i.e., a group which can meet for any purpose (2Ch 30:13; Ne 8:17; Pr 21:16; Eze 16:40) (DBL Hebrew) QUESTION - What is a eunuch in the Bible? What does the Bible say about eunuchs? ANSWER - The eunuchs of the Bible were usually castrated males or those incapable of reproduction due to a birth defect. A eunuch could also be someone who performed work typical of eunuchs, although he remained perfectly capable of having sex—i.e., “eunuch” in some cases was simply a title. The purpose of intentional castration was to induce impotence and remove sexuality. It was a common practice in ancient times for rulers to castrate some of their servants and/or advisers in order to subdue and pacify them. It was especially common to castrate men who tended the royal harem. Queen Esther’s eunuchs are mentioned in Esther 4:4. In Matthew 19:12, Jesus mentions eunuchs in the context of whether it is good to marry. He says, “There are eunuchs who were born that way, and there are eunuchs who have been made eunuchs by others—and there are those who choose to live like eunuchs for the sake of the kingdom of heaven. The one who can accept this should accept it.” Jesus identifies three types of “eunuchs” here: natural eunuchs (“born that way”), forced eunuchs (“made eunuchs by others”), and voluntary eunuchs (“those who choose”). Natural eunuchs include those who are born with a physical defect, but they also comprise those who are born with no real desire for marriage or sex. Forced eunuchs are those who have been castrated for whatever reason. Voluntary eunuchs are those who, in order to better serve the Lord in some capacity, choose to forego marriage. God calls some people to remain single (and therefore celibate). Paul speaks of those who serve the Lord in their unmarried state in 1 Corinthians 7:7—9. Some gay groups argue that Jesus was referring to homosexuals when He mentioned eunuchs who were “born that way.” However, the Bible never uses the words homosexual and eunuch interchangeably. Furthermore, eunuchs are never referred to in Scripture as being in sin, while homosexuality is universally condemned in both the Old and New Testaments.GotQuestions.org Deuteronomy 23:2 "No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD. Isa 57:3 Zec 9:6 Joh 8:41 Heb 12:8 Deuteronomy 23 Resources - Multiple Sermons and Commentaries No one of illegitimate birth shall enter the assembly of the LORD; none of his descendants, even to the tenth generation, shall enter the assembly of the LORD - The word illegitimate is used only here and in Zech. 9:6 where it is used figuratively of foreigners. Most translations interpret this as an "illegitimate" birth. ESV has "no one born of a forbidden union." Young's Literal has "a bastard doth not enter." The Septuagint translates it "one born of a harlot (porne from pernemi = to sell is literally, a woman who practices sexual immorality as a means of making a living, a prostitute, whore)."
Deuteronômio 23
Utley - “illegitimate birth” This (mamzēr) is defined as either (1) a child conceived out of wedlock; (2) an incident of incest (cf. Lev. 18:6–18); or (3) a child of a mixed marriage (Jewish and pagan, cf. Ezra 9:2; Neh. 13:23–25; Zech. 9:6). The Hebrew word best fits option #2....“the tenth generation” The number ten is idiomatic for completeness or forever (Deuteronomy 23 Commentary) Believer's Study Bible - The word mamzēr, "one of illegitimate birth," probably refers to one born of a forbidden union such as incest or prostitution. The Ammonites and Moabites in v. 3 were descended from the incestuous union of Lot with his daughters (Gen. 19:30-38). Illegitimate (04464. מַמְזֵר mamzēr: A masculine noun identifying an illegitimate child. It specifies a person who does not have a proper pedigree or genealogy and was born out of wedlock (Deut. 23:2). In Zechariah 9:6, it is best rendered as a reference to foreign or mongrel persons. Only found in Deut 23:2, it is used of an illegitimate child who is refused entrance to the congregation of the Lord until the tenth generation. Zechariah 9:6 may refer to an individual, but more likely it figuratively depicts the mixed population of Ashdod. It is possible that the Deut reference also refers to a child of mixed parentage—Hebrew and pagan. Victor Hamilton - 1. Anyone born of a “forbidden marriage” was not allowed into the congregation of the Lord until the tenth generation (Deut 23:3). מַמְזֵר here does not mean one born out of wedlock (in spite of LXX’s ἐκ πόρνης and Vg.’s de scorto natus) but one born of an incestuous union (A. D. H. Mayes, Deuteronomy, 1981, 316). 2. Zechariah prophesied that Ashdod, unlike Ashkelon, would not be deserted; rather, its native inhabitants would be replaced by mongrels/bastards (Zech 9:6). This prophecy must be a reference to the mixed character of the people after they had been colonized by their conquerors. (TWOT) Utley - SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE (Deuteronomy 23 Commentary) A. Certain numbers functioned both as numerals and symbols: 1. One—God (e.g., Deut. 6:4; Eph. 4:4–6) 2. Six—human imperfection (one less than 7, e.g., Rev. 13:18) 3. Seven—divine perfection (the seven days of creation). Notice the symbolic usages in Revelation: a. seven candlesticks, 1:13, 20; 2:1 b. seven stars, 1:16, 20; 2:1 c. seven churches, 1:20 d. seven spirits of God, 3:1; 4:5; 5:6 e. seven lamps, 4:5 f. seven seals, 5:1, 5 g. seven horns and seven eyes, 5:6 h. seven angels, 8:2, 6; 15:1, 6, 7, 8; 16:1; 17:1 i seven trumpets, 8:2, 6 j. seven thunders, 10:3, 4 k. seven thousand, 11:13 l. seven heads, 13:1; 17:3, 7, 9 m. seven plagues, 15:1, 6, 8; 21:9 n. seven bowls, 15:7 o. seven kings, 17:10 p. seven vials, 21:9 4. Ten—completeness a. use in Gospels: (1) Matt. 20:24; 25:1, 28 (2) Mark 10:41 (3) Luke 14:31; 15:8; 17:12, 17; 19:13, 16, 17, 24, 25 b. use in Revelation: (1) 2:10, ten days of tribulation (2) 12:3; 17:3, 7, 12, 16, ten horns (3) 13:1, ten crowns c. multiples of 10 in Revelation: (1) 144,000 + 12×12×10, cf. 7:4; 14:1, 3 (2) 1,000 = 10×10×10, cf. 20:2, 3, 6 5. Twelve—human organization a. twelve sons of Jacob (i.e., twelve tribes of Israel, Gen. 35:22; 49:28) b. twelve pillars, Exod. 24:4 c. twelve stones on breast plate of High Priest, Exod. 28:21; 39:14 d. twelve loaves, for table in Holy Place (symbolic of God’s provision for the twelve tribes), Lev. 24:5; Exod. 25:30 e. twelve spies, Deut. 1:23; Josh. 3:12; 4:2, 3, 4, 8, 9, 20 f. twelve apostles, Matt. 10:1 g. use in Revelation: (1) twelve thousand sealed, 7:5–8 (2) twelve stars, 12:1 (3) twelve gates, twelve angels, twelve tribes, 21:12 (4) twelve foundation stones, names of the twelve apostles, 21:14 (5) New Jerusalem was twelve thousand stadia squared, 21:16 (6) twelve gates made of twelve pearls, 21:12 (7) tree of life with twelve kinds of fruit, 22:2 6. Forty = number for time: a. sometimes literal (exodus and wilderness wanderings, e.g., Exod. 16:35); Deut. 2:7; 8:2 b. can be literal or symbolic (1) flood, Gen. 7:4, 17; 8:6 (2) Moses on Mt. Sinai, Exod. 24:18; 34:28; Deut. 9:9, 11, 18, 25 (3) divisions of Moses life: (a) forty years in Egypt (b) forty years in the desert (c) forty years leading Israel (4) Jesus fasted forty days, Matt. 4:2; Mark 1:13; Luke 4:2 c. Note (by means of a Concordance) the number of times this number appears in time designation in the Bible! 7. Seventy—round number for people: a. Israel, Exod. 1:5 b. seventy elders, Exod. 24:1, 9 c. eschatological, Dan. 9:2, 24 d. mission team, Luke 10:1, 17 e. forgiveness (70×7), Matt. 18:22 B. Good references 1. John J. Davis, Biblical Numerology 2. D. Brent Sandy, Plowshares and Pruning Hooks Deuteronomy 23:3 "No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD, Ammonite: Ru 4:6,10-22 Ne 4:3,7 13:1,2,23 Isa 56:3 Deuteronomy 23 Resources - Multiple Sermons and Commentaries NO AMMONITES OR MOABITES IN THE ASSEMBLY OF THE LORD No Ammonite or Moabite shall enter the assembly of the LORD; none of their descendants, even to the tenth generation, shall ever enter the assembly of the LORD - Verse 4 explains what they are forbidden to enter the assembly. Not explained but probably a well known fact was that the Ammonites and Moabites not only treated Israel cruelly on their way to the Promised Land, but they also had a disgraceful beginning because both the sons, Moab and Ammon, were born to the daughters of Lot through incest with their father (Ge 19:30–38). Note the tenth generation is modified aby "ever" and the NET Note says "The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (Dt 23:2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time." (Deuteronomy 23) Utley - “No Ammonite or Moabite” These nations were the result of incest mentioned in v. 2. Some rabbis say that Gen. 19:30–38 (nations from Lot’s incestuous relations with his daughters) shows that this applies only to the men, thereby getting around Ruth’s being a Moabite and a progenitor of King David. However, beyond incest, the other specific reasons for their being rejected is spelled out in vv. 4–6. (Deuteronomy 23 Commentary) TSK - These nations were subjected for their impiety, wickedness, and enmity to Israel, (ver. 4, 5,) to peculiar disgrace; and on this account were not permitted to hold any office among the Israelites. This did not, however, disqualify them from becoming proselytes; for Ruth, who was a Moabitess, was married to Boaz, and became one of the progenitors of our Lord. Jack Deere on Ruth - The treatment of Ruth, however, by Boaz along with other Israelites of Bethlehem demonstrates that this law was never meant to exclude one who said, “Your people will be my people and your God my God” (Ruth 1:16). Isaiah seemed to have held a similar interpretation (cf. Isa. 56:3, 6–8) but perhaps those verses in Isaiah apply only to the end times. (The Bible Knowledge Commentary)
Deuteronômio 23
Utley - “because the LORD your God loves you” This is a recurrent theme in Deuteronomy: 1. 4:37, “He loved your fathers” 2. 7:7–8, “the LORD loved you and kept the oath which He swore to your forefathers: 3. 7:12–13, “He will love you and bless you and multiply you” (if obedient) 4. 10:15, “Yet on your fathers did the LORD set His affection to love them” 5. 33:3, “He loves the people(s)” YHWH’s actions are based on His choice, not Israel’s goodness (cf. 7:7–8). He chose Abraham to choose a world (see Special Topic: Bob’s Evangelical Biases at 4:6). (Deuteronomy 23 Commentary) QUESTION - Who was Balaam in the Bible? ANSWER - Balaam was a wicked prophet in the Bible and is noteworthy because, although he was a wicked prophet, he was not a false prophet. That is, Balaam did hear from God, and God did give him some true prophecies to speak. However, Balaam’s heart was not right with God, and eventually he showed his true colors by betraying Israel and leading them astray. In Numbers 22—24, we find the story about Balaam and the king of Moab, a man called Balak. King Balak wanted to weaken the children of Israel, who on their way to Canaan had moved in on his territory. Balak sent to Balaam, who lived in Mesopotamia along the Euphrates River (Numbers 22:5), and asked him to curse Israel in exchange for a reward. Balaam was apparently willing to do this but said he needed God’s permission (verse 8). Balaam, of course, had no power, in himself, to curse Israel, but, if God were willing to curse Israel, Balaam would be rewarded through Balak. God told Balaam, “You must not put a curse on those people, because they are blessed” (verse 12). King Balak then sent “other officials, more numerous and more distinguished than the first” (verse 16), promising a handsome reward. This time God said, “Go with them, but do only what I tell you” (verse 20). The next morning, Balaam saddled his donkey and left for Moab (Numbers 22:21). God sent an angel to oppose Balaam on the way. The donkey Balaam was riding could see the angel, but Balaam could not, and when the donkey three times moved to avoid the angel, Balaam was angry and beat the animal. “Then the Lord opened the donkey’s mouth” (verse 28), and it rebuked the prophet for the beatings. “Then the Lord opened Balaam’s eyes, and he saw the angel of the Lord standing in the road with his sword drawn” (verse 31). The angel told Balaam that he certainly would have killed Balaam had not the donkey spared his life. Ironically, a dumb beast had more wisdom than God’s prophet. The angel then repeated to Balaam the instruction that he was only to speak what God told him to speak concerning the Hebrews (verses 33–35). In Moab, King Balak took the prophet Balaam up to a high place called Bamoth Baal and told him to curse the Israelites (Numbers 22:41). Balaam first offered fourteen sacrifices on seven altars and met with the Lord (Numbers 23:1–5). He then declared the message God gave him: a blessing on Israel: “How can I curse / those whom God has not cursed? / How can I denounce / those whom the Lord has not denounced?” (verse 8). King Balak was upset that Balaam had pronounced a blessing on Israel rather than a curse, but he had him try again, this time from the top of Pisgah (Numbers 23:14). Balaam sacrificed another fourteen animals and met with the Lord. When he faced Israel, Balaam again spoke a blessing: “I have received a command to bless; / he has blessed, and I cannot change it” (verse 20). King Balak told Balaam that, if he was going to keep blessing Israel, it was better for him to just shut up (Numbers 23:25). But the king decided to try one more time, taking Balaam to the top of Peor, overlooking the wasteland (verse 28). Again, Balaam offered fourteen animals on seven newly built altars (verse 29). Then “the Spirit of God came on him and he spoke his message” (Numbers 24:2–3). The third message was not what the Moabite king wanted to hear: “How beautiful are your tents, Jacob, / your dwelling places, Israel!” (verse 5). Balaam’s three prophecies of blessing on Israel infuriated the king of Moab, who told the prophet to go back home with no reward: “Now leave at once and go home! I said I would reward you handsomely, but the Lord has kept you from being rewarded” (Numbers 24:11). Before he left, Balaam reminded the king that he had said from the very beginning he could only say what God told him to say. Then he gave the king four more prophecies, gratis. In the fourth prophecy, Balaam foretold of the Messiah: “A star will come out of Jacob; / a scepter will rise out of Israel. / He will crush the foreheads of Moab, / the skulls of all the people of Sheth” (verse 17). Balaam’s seven prophecies were seven blessings on God’s people; it was God’s enemies who were cursed. However, later on Balaam figured out a way to get his reward from Balak. Balaam advised the Moabites on how to entice the people of Israel with prostitutes and idolatry. He could not curse Israel directly, so he came up with a plan for Israel to bring a curse upon themselves. Balak followed Balaam’s advice, and Israel fell into sin, worshiping Baal of Peor and committing fornication with Midianite women. For this God plagued them, and 24,000 men died (Numbers 25:1–9; Deuteronomy 23:3–6). Balaam’s name and story became infamous, and he is referred to several times in the New Testament. Peter compares false teachers to Balaam, “who loved the wages of wickedness” (2 Peter 2:15). Jude echoes this sentiment, associating Balaam with the selling of one’s soul for financial gain (Jude 1:11). Finally, Jesus speaks of Balaam when He warns the church in Pergamum of their sin: “There are some among you who hold to the teaching of Balaam, who taught Balak to entice the Israelites to sin so that they ate food sacrificed to idols and committed sexual immorality” (Revelation 2:14). Satan’s tactics haven’t changed all that much. If he cannot curse God’s people directly, he will try the back-door approach, and idolatry and sexual immorality are his go-to temptations. GotQuestions.org Related Resources: Who was Balak in the Bible? Did Balaam’s donkey really talk to him? What is the doctrine of Balaam? Deuteronomy 23:6 "You shall never seek their peace or their prosperity all your days. Thou shalt: 2Sa 8:2 12:31 Ezr 9:12 Ne 13:23-25 Deuteronomy 23 Resources - Multiple Sermons and Commentaries You shall never seek their peace or their prosperity all your days - No peace with Ammon or Moab. Pulpit Commentary - Israel was not to seek, i.e. care for and use means to promote, the welfare of these nations. Individuals, however, of these nations might be naturalized in Israel, and as proselytes enter the congregation, as the case of Ruth proves. It was against the nations, as such, that this ban was directed, and this they had brought on themselves by choosing to be enemies of Israel when they might have been friends and allies. Prophets’ denunciation of Moab and Ammon described in Isa 15–16; Jer 48:1–49:6; Eze 25:1–11; Am 1:13–2:3; Zep 2:8–11. Deuteronomy 23:7 "You shall not detest an Edomite, for he is your brother; you shall not detest an Egyptian, because you were an alien in his land. he is thy: Ge 25:24-26,30 Nu 20:14 Ob 1:10-12 Mal 1:2 because thou: De 10:19 Ge 45:17,18 46:7 47:6,12,27 Ex 22:21 23:9 Lev 19:34 Ps 105:23 Ac 7:10-18 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 12:36 (EGYPT HELPING ISRAEL) and the LORD had given the people favor in the sight of the Egyptians, so that they let them have their request. Thus they plundered the Egyptians. CONCESSIONS FOR EDOMITES & EGYPTIANS You shall not detest (abhor) an Edomite, for he is your brother; you shall not detest (abhor) an Egyptian - Israel was more closely related to Edom than with Moab and Ammon, because Edom was descended from Esau (Ge 36:40–43), Jacob’s twin brother (Ge 25:19–26) NIVSB - Edom (Esau) is often condemned for his hostility against his “brother” Jacob (Israel; see Am 1:11; Ob 10; see also notes on Ge 25:22, 26). Because you were an alien in his land - Individual Egyptians had shown kindness to the Israelites at the Exodus (Ex 12:36). "Egyptians had provided security and sustenance for Israel for more than four centuries." (NN) Guzik on an alien in his land - The Egyptians were also to receive more favor than the Moabites or Ammonites, because Israel was a guest in Egypt for almost 400 years. Though the years Israel spent in Egypt were hard, God had a great purpose for them. Egypt was like a mother’s womb for Israel; they went in as a large family, and came out as a distinct nation. Deere adds "The harsh treatment of Israel by the Egyptian people was overlooked because of Israel’s long sojourn there and perhaps also because of the initial positive treatment given to Joseph and his family when they first entered Egypt (Gen. 37–50)." (The Bible Knowledge Commentary) Pulpit Commentary - It was to be otherwise with the Edomite and the Egyptian; though the former had refused permission to the Israelites to pass through their land, and the latter had oppressed and wronged the nation, yet as the former were connected with Israel by a bond of kindred—for he is thy brother—and the latter had received Israel to sojourn in their land, where, notwithstanding the oppression which clouded the later times of their sojourn, they had reaped many benefits, they were not to abhor these nations or place them under a ban of perpetual exclusion Utley - Rashi says the difference between vv. 3 and 7 is that those countries listed in v. 3 caused Israel to sin (cf. Gen. 36). (Deuteronomy 23 Commentary) Detest (abhor) (08581) taab related to toebah = abomination) means to despise, detest, to loathe, to degrade, to have a hatred or very strong dislike for something. It describes "persons, things or practices that offend one's ritual or moral order." (NIDOTTE) Israel was to treat idols as abominable (cf. Deut. 7:26), something which wicked King Ahab did not do (1 Ki. 21:26). Also, the Psalms describe a proper loathing for violence and deceit (Ps. 5:6), the spiritual fool (Ps 14:1), rebellious Israel (Ps 106:40) and lying (119:163). Deuteronomy 23:8 "The sons of the third generation who are born to them may enter the assembly of the LORD. enter: De 23:1 Ro 3:29,30 Eph 2:12,13 third generation: De 23:2,3 Ex 20:5,6 Deuteronomy 23 Resources - Multiple Sermons and Commentaries MORE FAVORABLE RX TO EDOMITES & EGYPTIANS The sons of the third generation who are born to them may enter the assembly of the LORD - So there is some restriction for Edomites and Egyptians from entering the assembly but it is finite and limited. ESVSB has an interesting note on third generation. - The possibility of foreigners becoming worshiping Israelites shows that, with God, faith is the issue more than race. Keil - Their children might come into the congregation of the Lord in the third generation, i.e., the great-grandchildren of Edomites or Egyptians, who had lived as strangers in Israel (see at Ex. 20:5). Such persons might be incorporated into the covenant nation by circumcision.
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Utley - “the LORD your God walks in the midst of your camp” This is a possible reference to the Levites carrying the Ark of the Covenant (cf. Exod. 25:10–22), which took the place of the shekinah cloud (e.g., Exod. 13:21–22; 14:19–20; 16:10; 19:9, 16; Lev. 16:2, 13) as the symbol of the divine Presence after Israel crossed the Jordan. The rabbis later took this verse literally and ruled that no manure could be used in the gardens in the city of Jerusalem. (Deuteronomy 23 Commentary) Therefore - Term of conclusion. Based on the fact that the Holy One of Israel is walking in their midst the following conclusion is only natural and expected Your camp must be holy; and He must not see anything indecent (Heb - nakedness of a thing”) among you or He will turn away from you - And if God turns away clearly deliverance and defeat of enemies goes with Him! Anything indecent would be anything that one would be ashamed of. Woe! Are you as convicted as I am? NIVSB Note on Lev 11:44+ is pertinent - Holiness is the key theme of Leviticus, ringing like a refrain in various forms throughout the book (e.g., Lev 11:45; 19:2; 20:7, 26; 21:8, 15; 22:9, 16, 32). The word “holy” appears more often in Leviticus than in any other book of the Bible. Israel was to be totally consecrated to God. Their holiness was to be expressed in every aspect of their life, to the extent that all of life had a certain ceremonial quality. Because of Who God is and what he has done (Lev 11:45), his people must dedicate themselves fully to him (cf. Mt 5:48). See Ro 12:1. When God’s holiness is spoken of in the Bible, reference is to (1) his incomparably awesome majesty and (2) his absolute moral virtue. Don't miss the point of this section of instructions on keeping your camp holy, for ultimately they are simply an illustration of what God desires in the "camp" of our heart! Brown - This statement about Israel’s holy God provides a threefold testimony to his omnipresence (in your camp), omnipotence (to protect you) and omniscience (that he will not see among you anything indecent and turn away from you). For the Hebrew people, their everyday conduct was determined by the nature of God. Because he is holy they were to be like him: ‘Consecrate yourselves and be holy, because I am holy" (Lev. 11:44–45; 19:2; 20:7–8). (Bible Speaks Today-Deut) THOUGHT - This passage is a good reminder to believer of Peter's command "As obedient children, do not be conformed to the former lusts which were yours in your ignorance (NLT = Don't slip back into your old ways of living to satisfy your own desires. You didn't know any better then), but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “YOU SHALL BE (aorist imperative see our need to depend on the Holy Spirit to obey) HOLY, FOR I AM HOLY.” (1 Peter 1:14-16+). How is your conduct lately - wholly holy, partly holy or wholly unholy? In his lexicon entry on indecent W E Vine writes "The phrase “indecent thing” represents any uncleanness in a military camp or any violation of the laws of sexual abstinence—nocturnal emission not properly cleansed, sexual cohabitation and other laws of purity (for example, excrement buried in the camp) (Dt. 23:14). Utley on “anything indecent” This is a CONSTRUCT of “word” (dabar/davar) with “nakedness”. In this context it refers to ceremonial cleanness related to bodily fluids (cf. Leviticus 15). It seems to be a way to teach Israel that YHWH’s presence and power with them must be matched by their “holiness” and constant vigil. (Deuteronomy 23 Commentary) NET Note on indecent - Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (ED: WOE!!!) (cf. Ge 9:22–23; Lev 18:6–12, 16–19; 20:11, 17–21). (Deuteronomy 23) This passage has a definite NT parallel for believers... 2 Corinthians 6:16 Or what agreement has the temple of God with idols? For we are the temple of the living God (HOLY PEOPLE, SEPARATED PEOPLE); just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. Indecent (06172)ʿerwāh: A feminine noun expressing nakedness. This word can pertain to physical nakedness for either a man or a woman (Gen. 9:22, 23; Ex. 20:26); however, it is more often used in a figurative sense. When used with the verbs gālāh (1540), meaning to uncover or remove, and rāʾāh (7200), meaning to see, one finds a common euphemism for sexual relations—to uncover one’s nakedness (Lev. 18:6; 20:17). On the other hand, when combined with the verb kāsāh (3680), meaning to cover, one finds a common idiom for entering into a marriage contract (Ezek. 16:8). Nakedness is also a symbol of the shame and disgrace of Egypt (Isa. 20:4); Babylonia (Isa. 47:3); and Jerusalem (Ezek. 16:37). Furthermore, when in construct with dāḇār (1697), meaning a word, matter, or thing, this term forms an idiom for indecent or improper behavior (Deut. 23:14[15]; 24:1). When in construct with the word ʾereṣ (776), it can refer to exposed or undefended areas (Gen. 42:9, 12). (Word Study Dictionary - OT) Vine - ˓erwah (עֶרְוָה, 06172), “nakedness; indecent thing.” Thirty-two of the 53 occurrences of this noun are in the social laws of Lev. 18, 20. The rest of its appearances are scattered throughout the various periods of Old Testament literature with the notable exception of poetical literature. This word represents male or female sexual organs. In its first biblical appearance ˓erwah implies shameful exposure (Ge 9:22-23) This word is often used of female nakedness (the uncovered sex organs) and is symbolical of shame. In Lam. 1:8 plundered, devastated Jerusalem is pictured as a woman whose nakedness is exposed. To uncover one’s nakedness is a frequent euphemism for cohabitation (Lev 18:6) (Vine's Expository Dictionary of Old Testament and New Testament Words) Erwah 40 verses - bare(1), indecency(1), indecent(1), nakedness(48), shame(1), undefended parts(2). Gen. 9:22; Gen. 9:23; Gen. 42:9; Gen. 42:12; Exod. 20:26; Exod. 28:42; Lev. 18:6; Lev. 18:7; Lev. 18:8; Lev. 18:9; Lev. 18:10; Lev. 18:11; Lev. 18:12; Lev. 18:13; Lev. 18:14; Lev. 18:15; Lev. 18:16; Lev. 18:17; Lev. 18:18; Lev. 18:19; Lev. 20:11; Lev. 20:17; Lev. 20:18; Lev. 20:19; Lev. 20:20; Lev. 20:21; Deut. 23:14; Deut. 24:1; 1 Sam. 20:30; Isa. 20:4; Isa. 47:3; Lam. 1:8; Ezek. 16:8; Ezek. 16:36; Ezek. 16:37; Ezek. 22:10; Ezek. 23:10; Ezek. 23:18; Ezek. 23:29; Hos. 2:9 Holy (06918). קָדוֹשׁ qāḏôšh - An adjective meaning sacred, holy. It is used to denote someone or something that is inherently sacred or has been designated as sacred by divine rite or cultic ceremony. It designates that which is the opposite of common or profane. It could be said the qāḏôš is a positive term regarding the character of its referent, where common is a neutral term and profane a very negative term. This word is often used to refer to God as being inherently holy, sacred, and set apart (Ps. 22:3[4]; Isa. 6:3; 57:15); and as being free from the attributes of fallen humanity (Hos. 11:9). Therefore, in the Old Testament, God is accorded the title “The Holy One of Israel” (2 Kgs. 19:22; Ps. 78:41; Isa. 17:7; Jer. 50:29). As such, God instructed that humanity should be holy because He is holy (Lev. 11:44, 45; 19:2). In addition to its divine references, this word can also modify places, like the court of the Tabernacle (Ex. 29:31); the camp of Israel (Deut. 23:14[15]); Jerusalem (Eccl. 8:10); heaven (Isa. 57:15); people, like the priests (Lev. 21:7, 8); a Nazirite (Num. 6:5, 8); the prophet Elisha (2 Kgs. 4:9); Levites (2 Chr. 35:3); saints [angels] (Job 5:1; 15:15; Dan. 8:13); water (Num. 5:17); time (Neh. 8:9–11; Isa. 58:13). (Word Study Dictionary - OT) Holy things and holy people are not to be used for common or sinful, idolatrous purposes. Three times in the OT God’s Spirit is called the Holy Spirit (Ps. 51:11; Isa. 63:10f). God is holy and speaks and swears on the basis of his holiness (cf. Ps 60:6; 89:35). This means that He acts consistently with his moral character. His acts, flowing from his nature, define what goodness and purity are. Holiness really sums up all of what God is as separate from his creation and from all evil; He is awesome and wonderfully good (Ps. 97:12). God’s people should worship Him “in the beauty of holiness” (Ps. 29:2), which may refer to the LORD himself or to what worshipers are to wear when approaching Him. Vine - qādôš (קָדוֹשׁ, 6918), “holy.” The Semitic languages have two separate original forms of the root. The one signifies “pure” and “devoted,” as in Akkadian qadistu and in Hebrew qadec, “holy.” The word describes something or someone. The other signifies “holiness” as a situation or as an abstract, as in Arabic al-qaddus “the most holy or most pure.” In Hebrew the verb qadash and the word qadesh combine both elements: the descriptive and the static. The traditional understanding of “separated” is only a derived meaning, and not the primary. Qādôš is prominent in the Pentateuch, poetic and prophetic writings, and rare in the historical books. The first of its 116 occurrences is in Exod. 19:6: “And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.” In the Old Testament qadosh has a strongly religious connotation. In one sense the word describes an object or place or day to be “holy” with the meaning of “devoted” or “dedicated” to a particular purpose: “And the priest shall take holy water in an earthen vessel …” (Num. 5:17). Particularly the sabbath day is “devoted” as a day of rest: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord …” (Isa. 58:13–14). The prescription is based on Gen. 2:3 where the Lord “sanctified,” or “dedicated,” the sabbath. God has dedicated Israel as His people. They are “holy” by their relationship to the “holy” God. All of the people are in a sense “holy,” as members of the covenant community, irrespective of their faith and obedience: “And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?” (Num. 16:3). God’s intent was to use this “holy” nation as a “holy,” royal priesthood amongst the nations (Exod. 19:6). Based on the intimate nature of the relationship, God expected His people to live up to His “holy” expectations and, thus, to demonstrate that they were a “holy nation”: “And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine” (Lev. 20:26). The priests were chosen to officiate at the Holy Place of the tabernacle/temple. Because of their function as intermediaries between God and Israel and because of their proximity to the temple, they were dedicated by God to the office of priest: “They shall be holy unto their God, and not profane the name of their God: for the offerings of the Lord made by fire, and the bread of their God, they do offer: therefore they shall be holy. They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy” (Lev. 21:6–8). Aaron as the high priest was “the holy one of the Lord (Ps. 106:16, NASB). The Old Testament clearly and emphatically teaches that God is “holy.” He is “the Holy One of Israel” (Isa. 1:4), the “holy God” (Isa. 5:16), and “the Holy One” (Isa. 40:25). His name is “Holy”: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa. 57:15). The negative statement, “There is none holy as the Lord: for there is none besides thee: neither is there any rock like our God” (1 Sam. 2:2), explains that He is most “holy” and that no one is as “holy” as He is. Also the angels in the heavenly entourage are “holy”: “And the valley of my mountains shall be stopped up, for the valley of the mountains shall touch the side of it; and you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord your God will come, and all the holy ones [KJV, “saints”] with him” (Zech. 14:5, RSV). The seraphim proclaimed to each other the holiness of God: “And one cried unto another, and said, “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory” (Isa. 6:3). In the Septuagint the word hagios (“holy”) stands for the Hebrew qadosh. (Vine's Expository Dictionary of Old Testament and New Testament Words) Swanson - דוֹשׁ (qā·ḏôš): adj (1) holy, i.e., pertaining to being unique and pure in the sense of superior moral qualities and possessing certain essential divine qualities in contrast with what is human (Lev 11:44); 2. sacred, consecrated, i.e., pertaining to what is dedicated in service to God (Nu 6:8); 3. saints, God’s people, i.e., persons who belong to God, and as such constitute a religious entity (Ps 16:3; 34:10); 4. holy one, i.e., a supernatural being that is not God (Da 8:13); 5. Holy One, i.e., a title of God (Ps 22:4) Qadosh - 106 verses - Exod. 19:6; Exod. 29:31; Lev. 6:16; Lev. 6:26; Lev. 6:27; Lev. 7:6; Lev. 10:13; Lev. 11:44; Lev. 11:45; Lev. 16:24; Lev. 19:2; Lev. 20:7; Lev. 20:26; Lev. 21:6; Lev. 21:7; Lev. 21:8; Lev. 24:9; Num. 5:17; Num. 6:5; Num. 6:8; Num. 15:40; Num. 16:3; Num. 16:5; Num. 16:7; Deut. 7:6; Deut. 14:2; Deut. 14:21; Deut. 23:14; Deut. 26:19; Deut. 28:9; Deut. 33:3; Jos. 24:19; 1 Sam. 2:2; 1 Sam. 6:20; 2 Ki. 4:9; 2 Ki. 19:22; 2 Chr. 35:3; Neh. 8:9; Neh. 8:10; Neh. 8:11; Job 5:1; Job 6:10; Job 15:15; Ps. 16:3; Ps. 22:3; Ps. 34:9; Ps. 46:4; Ps. 65:4; Ps. 71:22; Ps. 78:41; Ps. 89:5; Ps. 89:7; Ps. 89:18; Ps. 99:3; Ps. 99:5; Ps. 99:9; Ps. 106:16; Ps. 111:9; Prov. 9:10; Prov. 30:3; Eccl. 8:10; Isa. 1:4; Isa. 4:3; Isa. 5:16; Isa. 5:19; Isa. 5:24; Isa. 6:3; Isa. 10:17; Isa. 10:20; Isa. 12:6; Isa. 17:7; Isa. 29:19; Isa. 29:23; Isa. 30:11; Isa. 30:12; Isa. 30:15; Isa. 31:1; Isa. 37:23; Isa. 40:25; Isa. 41:14; Isa. 41:16; Isa. 41:20; Isa. 43:3; Isa. 43:14; Isa. 43:15; Isa. 45:11; Isa. 47:4; Isa. 48:17; Isa. 49:7; Isa. 54:5; Isa. 55:5; Isa. 57:15; Isa. 58:13; Isa. 60:9; Isa. 60:14; Jer. 50:29; Jer. 51:5; Ezek. 39:7; Ezek. 42:13; Dan. 8:13; Dan. 8:24; Hos. 11:9; Hos. 11:12; Hab. 1:12; Hab. 3:3; Zech. 14:5 Deuteronomy 23:15 "You shall not hand over to his master a slave who has escaped from his master to you. 1Sa 30:15 Ob 1:14 Philemon 1:19 Deuteronomy 23 Resources - Multiple Sermons and Commentaries DEMONSTRATE MERCY John
Deuteronômio 23
Utley - “You shall not hand over to his master a slave” The central interpretive question is the nationality of a slave and of his master. To whom does this exactly refer? This must refer to a foreign slave or a foreign slave-master (or both). This does clearly show Israel’s understanding that a slave is more than an animated tool. YHWH allows servitude under certain restrictions and limits, but He also cares for the powerless, helpless, and vulnerable! (Deuteronomy 23 Commentary) IVP Bible Background Commentary - slavery. Although debt slavery occurred in ancient Israel, it had a term limit of six years and then the slave was freed. Perpetual slavery did exist as well, but that involved foreign captives and Israelites who had made the decision to accept that condition (Ex 21:2–11; Deut 15:12–18). It is most likely this latter class of persons that is mentioned in this law, since debt slaves could expect to be released eventually. Israel’s fugitive slave law is unusual in the context of ancient Near Eastern law. However it is tied to Israel’s former condition as slaves in Egypt and thus is based on a national hatred of the institution (see Ex 22:21). The Code of Hammurabi makes hiding a runaway slave a capital crime and sets a bounty of two shekels of silver for the return of a slave. Similarly, the international treaty between Pharaoh Rameses II and the Hittite king Hattusilis III (c. 1280 B.C.) includes an extradition clause requiring the return of fugitive slaves. Master 0113. אָדוֹן ʾādôn: A masculine noun meaning lord or master i.e., one who exercises control or authority over another, or others (1Sa 20:38);. Basically, ˒adon means master and is distinguished from the Hebrew word baal, which signifies “possessor” or “owner.” The most frequent use is of a human lord who occupies the position of a “master” over a slave or servant, but it is also used of divinity (Dt 10:17 = "“For the LORD your God is the God of gods and the Lord of lords"). Generally, it carries the nuances of authority rather than ownership. When used of humans, it refers to authority over slaves (Gen. 24:9; Jdg. 19:11); people (1 Kgs. 22:17); a wife (Gen. 18:12; Amos 4:1); or a household (Gen. 45:8; Ps. 105:21). When used of divinity, it frequently occurs with yehōwāh (3068), signifying His sovereignty (Ex. 34:23; Josh. 3:13; Isa. 1:24). See the Hebrew noun ʾaḏōnāy (136). Slave (05650) עֶבֶד 'ebed: noun appearing over 750 times in the OT first in Ge 9:25 A masculine noun meaning a servant, a slave, bond servant, i.e., one who is owned by another for service until sold to another, or worked his way out of slavery (Ge 39:17);. Although the most basic concept of this term is that of a slave, slavery in the Bible was not the same as the slavery of modern times. The period of slavery was limited to six years (Ex. 21:2). Slaves had rights and protection under the Law (Ex. 21:20). It was also possible for slaves to attain positions of power and honor (Gen. 24:2; 41:12). In addition, the people under the king were called his servants (Gen. 21:25); as well as his officers (1 Sam. 19:1); officials (2 Kgs. 22:12); ambassadors (Num. 22:18); vassal kings (2 Sam. 10:19); tributary nations (1 Chr. 18:2, 6, 13). This word is also a humble way of referring to one’s self when speaking with another of equal or superior rank (Gen. 33:5). The term is also applied to those who worship God (Neh. 1:10); and to those who minister or serve Him (Isa. 49:5, 6). Of prime significance is the use of “my servant” for the Messiah in Isaiah (Isa 42:1–7; 49:1–7; 50:4–10; 52:13–53:12). Israel was a blind and deaf “servant” (Isa. 42:18–22). So the Lord called “my righteous servant” (Isa. 53:11; cf. 42:6) “[to bear] the sin of many” (Isa. 53:12), “that thou mayest be my salvation unto the end of the earth” (Isa. 49:6). Deuteronomy 23:16 "He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him. shall : Isa 16:3,4 Lu 15:15-24 Tit 3:2,3 not: Ex 22:21 23:9 Jer 7:6 Zec 7:10 Mal 3:5 Jas 2:6 Deuteronomy 23 Resources - Multiple Sermons and Commentaries DON'T MISTREAT A RUNAWAY SLAVE He shall live with you in your midst, in the place which he shall choose in one of your towns where it pleases him; you shall not mistreat him - While Moses does not say it here, he has frequently reminded the Israelites that they were once slaves themselves and thus would surely want to extend mercy and kindness to others (like God had extended to them!). Note the four freedoms accorded this refugee slave - (1) live in your midst (2) place of his choosing (3) where it pleases him (4) not to be mistreated. Utley points out "What freedom and protection! All other ancient Near Eastern law codes demanded the return (and with it probable death) of runaway slaves. The Mosaic covenant focuses on the rights and protection of the weak, powerless, socially ostracized, and poor. The catch phrase is “the widow, the orphan, and the alien” (cf. Dt 10:18; 14:29; 16:11; 24:17, 19; 26:12, 13; 27:19). (Deuteronomy 23 Commentary) Deuteronomy 23:17 "None of the daughters of Israel shall be a cult prostitute, nor shall any of the sons of Israel be a cult prostitute. shall be. De 22:21,29 Lev 19:29 Pr 2:16 sons Ro 1:26 Ge 19:4,5 Jud 19:22 1Ki 14:24 15:12 22:46 2Ki 23:7 Ro 1:27,28 1Co 6:9 1Ti 1:10 Deuteronomy 23 Resources - Multiple Sermons and Commentaries PROHIBITION TO PRACTICE PAGAN PROSTITUTION None of the daughters of Israel shall be a cult prostitute, nor shall any of the sons of Israel be a cult prostitute - Do not miss the Hebrew words below, for both female and male cult prostitutes are terms that mean "set apart" or "holy," they individuals set apart to wholly unholy abominable sexual practices! This obviously refers to both female and male cult prostitutes that were common in debauched Canaanite "religion" (if you could call it that -- probably better would be "Canaanite debauchery" or "Canaanite orgy" as judged from archaeological findings). This is a "preview of coming attractions" (pun intended) for if the Israelites did not eradicate the Canaanites totally, they would end up being attracted to the fleshly pagan worship (just like Nu 25:1-3+!) Sadly in the times of the Kings this prohibition was ignored - e.g., 1 Kings 14:24; 1 Ki 15:12; 1 Ki 22:46; 2 Ki 23:7; Hosea 4:14. Brown - Religion must never be divorced from morality; genuine belief must go hand in hand with consistent behaviour. (Bible Speaks Today-Deut) Pulpit Commentary - Amongst idolatrous nations prostitution was in certain cases regarded as an act of religious service (cf. Herod., i. 199), and both males and females prostituted themselves especially in the worship of Astarte. All such abominations were to be unknown in Israel (cf. Micah 1:7). NET NOTE - tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qédeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21–22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah). The colloquial Hebrew term for a “secular” (NOT A TEMPLE) male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (Deuteronomy 23) Cult prostitute 06948. קְדֵשָׁה qeḏēšāh: A feminine noun refers to a person that was holy or sacred, and in context of pagan worship referred to a woman set apart for pagan temple service, i.e., a female prostitute (Dt. 23:17; Hos. 4:14). This term was used as a general term for prostitution (Ge 38:21, 22) because of its parallel usage with zānāh (2181) (see Ge 38:15). However, it is at the same time possible that zānāh was merely the more general term for a prostitute, while qeḏēšāh was the exclusive term for a shrine prostitute. 4v - Gen. 38:21; Gen. 38:22; Deut. 23:17; Hos. 4:14 Cult prostitute (male) 06945. קָדֵשׁ qāḏēš: A masculine noun meaning male temple prostitute, a man who was "holy" or set apart for pagan temple service, namely, male prostitution (Deut. 23:17[18]; 1 Kgs. 14:24; 15:12; 22:46 [47]). This term is sometimes translated as sodomite, which is an excellent expression of the likelihood that these were homosexual or at least bisexual prostitutes. 9v - Gen. 38:21; Gen. 38:22; Deut. 23:17; 1 Ki. 14:24; 1 Ki. 15:12; 1 Ki. 22:46; 2 Ki. 23:7; Job 36:14; Hos. 4:14 Deuteronomy 23:18 "You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination to the LORD your God. hire: Eze 16:33 dog: Ps 22:16 Pr 26:11 Isa 56:10,11 Mt 7:6 Php 3:2 2Pe 2:22 Rev 22:15 votive De 23:21 12:6 Lev 7:16 Ps 5:4-6 Isa 61:8 Hab 1:13 Mal 1:14 Deuteronomy 23 Resources - Multiple Sermons and Commentaries You shall not bring the hire of a harlot or the wages of a dog into the house of the LORD your God for any votive offering, for both of these are an abomination (toebah) to the LORD your God - Note the parallel use of "hire of a harlot" and "wages of a dog" indicate that "dog" is the Hebrew "epithet" for a male cult prostitute (practice in Canaanite worship). This may help explain the somewhat enigmatic term used by our resurrected Lord Jesus to define those who will not be allowed to inhabit the New jerusalem. (Rev 22:15 "Outside are the dogs...") Deere - The words for prostitutes here indicate that prostitution in general was in view, not specifically temple prostitution. The word for female prostitute is zônâh and the word for male prostitute is keleḇ (lit., “dog”). (The Bible Knowledge Commentary) Utley - “the hire of a harlot” This is a different word from v. 17 (cf. Hosea 9:1). This is the common term for a fertility worship partner (BDB 1072). There is some debate whether the terms for cult prostitution in v. 17 are parallel to this term of v. 18 or if v. 18 refers to non-cultic prostitution (BDB 1072). In many texts there is a distinction, but here the parallelism seems purposeful. The wages charged are attempted to be given back to the deity (cf. Micah 1:7). YHWH refuses all revenue from sexual fees! (Deuteronomy 23 Commentary) Of note is that here in Dt 23:18 the Lxx translates toebah with bdelugma (from bdelusso = emit foul odor, turn away from something or someone on account of the "stench". A loathing or disgust, abhor in turn derived from bdeo = to stink;cf bdekluktos) which describes something foul, that which is extremely hated, disgusted, detested or abhorred. The first NT use of bdelugma is in Mt 24:15+ which is fitting as it describes the "Abomination (bdelugma) of desolation" (the Antichrist) (cp Mk 13:14+). The other 4 uses of bdelugma are - Lk 16:15+, Rev 17:4, 5+, Rev 21:27+.
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Utley - “You shall not charge interest” The Hebrew is literally “something bitten off”... (Deuteronomy 23 Commentary) Deere - The parallel passages (Ex. 22:25; Lev. 25:35–37) make it clear that the brother who was borrowing money was an Israelite (cf. Deut. 23:20) who had become poor or was in severe need. He was not borrowing money to engage in a capitalistic endeavor. To charge a poor brother interest would only worsen his condition and would also feed the greed of the one wealthy enough to lend (The Bible Knowledge Commentary)
Deuteronômio 23
Utley - “so that the LORD your God may bless you in all that you undertake” Notice YHWH’s blessing, which was meant to be a sign which attracted the world to Him, was conditioned on Israel’s covenant obedience. The old covenant, like the new covenant, was grace-based, but performance to the covenant obligations was expected between God and His people because God wants to reflect His character through His people to a spiritually lost and needy world. New Covenant salvation is absolutely free in the finished work of Christ, but it too has conditions and expectations (i.e., repentance, faith, obedience, perseverance). The goal of knowing God is living in His revealed will and character. It is interesting that several of these “blessing texts” occur in the context of Israel helping the poor and needy (e.g., 14:29; 24:19). (Deuteronomy 23 Commentary) QUESTION - What is usury in the Bible? ANSWER - Usury is, by modern definition, the illegal practice of lending money at unreasonably high rates of interest. Usury is usually carried out with the intention of the lender, or usurer, gaining an unfair profit from the loan. A modern slang term for a usurer is loan shark. Somewhat complicating the matter is the fact that, before the creation of usury laws, usury could refer to interest in general. Now, usury refers to exorbitantly (and illegally) high interest rates. The King James Version uses the word usury in its now obsolete sense. For example, in Exodus 22:25, the basic rule regarding interest is “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury” (KJV). However, in the English Standard Version, the same verse reads, “If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.” In the Old Testament, the Israelites were forbidden from charging “usury,” or interest, on loans to fellow Jews (Deuteronomy 23:19), but they were allowed to charge interest on loans to foreigners (Deuteronomy 23:20). The earlier iterations of this law in Exodus 22:25 and Leviticus 25:35–38 make it clear that it deals with loans made to fellow Israelites who were experiencing poverty. Having to pay back the loan with “usury,” or interest, would only put them further into debt and was not beneficial to the economy. Loans to foreigners, however, were considered more of a business deal—such loans were seen as international commerce and therefore allowed. This law served as a reminder to the Jews that helping those in need is something that should be done without expecting anything in return. Many of the loans we are familiar with in modern times come from banks, and the Bible doesn’t say much about this. While the Bible does not prohibit the charging of interest, it does warn against becoming too concerned with money, telling us that we cannot serve both God and money at the same time (Matthew 6:24). We are reminded that the desire to be rich leads to destruction and that the love of money is the root of all sorts of evil (1 Timothy 6:9–10). In addition, God’s wisdom includes a warning not to take advantage of the plight of the poor. “Sharks” who gouge the needy in the time of their distress will not enjoy their spoils for long: “He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor” (Proverbs 28:8, KJV), or, in another translation, “Whoever increases wealth by taking interest or profit from the poor / amasses it for another, who will be kind to the poor” (NIV). GotQuestions.org What does the Bible say about lending money? Deuteronomy 23:21 "When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you. De 23:18 Ge 28:20 35:1-3 Lev 27:2-34 Nu 30:2-16 Ps 56:12 66:13,14 Ps 76:11 116:18 Ec 5:4,5 Jon 1:16 2:9 Na 1:15 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 30:2+ “If a man makes a vow to the LORD, or takes an oath to bind himself with a binding obligation, he shall not violate his word; he shall do according to all that proceeds out of his mouth. James 5:12+ But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but let your yes be yes, and your no, no; so that you may not fall under judgment. (NLT = But most of all, dear brothers and sisters, never take an oath, by heaven or earth or anything else. Just say a simple yes or no, so that you will not sin and be condemned for it.) Mt 5:33-37+ "Again, you have heard that the ancients were told, 'YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.' 34 "But I say to you, make no oath at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is THE CITY OF THE GREAT KING. 36 "Nor shall you make an oath by your head, for you cannot make one hair white or black. 37 "But let your statement be, 'Yes, yes' or 'No, no'; and anything beyond these is of evil. BE VERY CAREFUL VOWING When you make a vow to the LORD your God, you shall not delay to pay it, for it would be sin in you, and the LORD your God will surely require it of you - Clearly the LORD takes vows in His name seriously (cf. Eccl. 5:1–7) and misuse of vows could result in taking "the name of the LORD your God in vain." (Ex 20:7+) It is important to note that vows could be made but this was not mandatory. What was mandatory is that the vow must be kept once made lest it disparage and denigrate the Name of Yahweh. ESVSB - Vows must be kept because God keeps his promises and desires that his people imitate his moral character. HCSB - A person could make a vow to the LORD in the form of a service to be rendered to Him (Nu 6:2,5,21) or a sacrifice to be offered as an act of worship (Nu 15:8; Dt 12:6; Ps 66:13-14). Though the vow was entered into voluntarily, refusing to pay it once it was made was to steal from the Lord what was rightfully His. Holman Old Testament Commentary – A vow was a promise made to God that was conditioned upon his providing a desired benefit. The worshiper would come to the tabernacle (or later the temple) and publicly proclaim, "If God will produce (the desired benefit), then I will donate (so many shekels) to the poor (or to some other cause)." Solomon gives good advice in Ecclesiastes 5:2-6 Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. 3 For the dream comes through much effort and the voice of a fool through many words. 4 When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! 5It is better that you should not vow than that you should vow and not pay. 6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? It is a trap for a man to say rashly, “It is holy!” And after the vows to make inquiry. Utley - “a vow” The laws on vows (Qal IMPERFECT, cf. Dt 12:11, 17) are discussed in Leviticus 27 and Numbers 30 (Nazarite vows are described in Numbers 6). It was a promise made to YHWH based on certain events and circumstances. If you make a vow, fulfill it in a timely manner! “shall not delay to pay it” The rabbis later interpreted this time as “not past three festivals” (i.e., one year). (Deuteronomy 23 Commentary) IVP Bible Background Commentary - In the Decalogue is the commandment that no one should “misuse the name of the Lord” (Ex 20:7+). When a vow using God’s name is spoken, it brings God into contract with that person. Thus any failure to carry out the stipulations of the vow breaks the contract and subjects that person to divine wrath (see Jdg 11:35–36+). The instruction about vows contained in Deuteronomy is a wisdom statement similar in form to Ecclesiastes 5:4–7. It is designed as a caution against unwise speech Grant - To make a vow was to make a promise to God, who always keeps His promises. The Lord had promised possession of Canaan and He would keep that promise (Ex 12:25; Deut 1:11, etc). It would be quite out of character, therefore, for an Israelite who had enjoyed the faithfulness of God in keeping His promise, to be unfaithful in honouring his vows. A vow could be made as a promise to carry out a certain service, to bring certain offerings to the Lord, or to live in a certain way. "Our root connotes the act of verbally consecrating (devoting to the service) of God, i.e. vowing to perform (Gen 28:20ff) to make an offering, (Lev 27), or to abstain from something (Ps 132:2ff)" (TWOT 1308). (What the Bible teaches – Leviticus and Deuteronomy) Brown - Two statements are made here concerning a vow to the LORD. First, it is not sinful to refrain from making vows and, secondly, if a vow is made then it must be honoured without unreasonable delay. This rule emphasizes the importance in biblical teaching of the spoken word. Once again, their own conduct was determined by what they knew about God’s nature. God’s word was utterly reliable. If God said something, it was done. If he made a promise it would certainly be fulfilled.3 Their word must also be trustworthy and dependable. (Bible Speaks Today-Deut)
Deuteronômio 23
Utley has an interesting comment that "This does show the Hebrews’ view of the power and importance of the spoken word (e.g., Genesis 1; Isa. 55:11; John 1:1)." (Deuteronomy 23 Commentary)
Deuteronômio 23
Utley - “you” This refers to the needy of the land, the orphan, the widow, the alien, and the poor. This was part of the law of gleaning. It is mentioned in several texts (cf. Lev. 19:9–10; 23:22; Deut. 24:21; Jdgs. 8:2; 20:45; Ruth 2; Isa. 17:6; 24:13; Jer. 6:9; 49:9; Mic. 7:1). It shows both God’s care for the poor and His ownership of the harvest. “until you are fully satisfied” This is a combination of “according to your desire” (BDB 659) and “your fill” (BDB 959, cf. Exod. 16:3; Lev. 25:19; Ruth 2:18; Ps. 78:25; Pro. 13:25). It speaks, not of eating enough just to get by, but of eating all you want. What a marvelous provision for the poor, needy, and alien passing by. There is also no limit of how many times one can return. (Deuteronomy 23 Commentary)
Deuteronômio 23
Utley - Verses 24 and 25 both show that the needy can eat all they want, but they cannot take any of the crop away with them for later consumption or sale (e.g., Matt. 12:1–8; Mark. 2:23–28; Luke 6:1–5). YHWH cares for both the poor and the rights of the farmers. (Deuteronomy 23 Commentary)