Deuteronômio 25

Deuteronômio 25

Moses on Mt Nebo (Deuteronomy 34:1+) Listen to Mt Nebo as you Ponder How Moses' May Have Felt Deuteronomy by Irving Jensen- used by permission Source: Ryrie Study Bible Deuteronomy Dt 1:1-4:43 Dt 4:44-26:19 Dt 27:1-34:12 Moses' First Discourse Moses' Second Discourse Moses' Third Discourse Historical Review Legal Exposition Prophetical Promises Looking Back 40 Years Looking Up What God Expected of Israel Looking Ahead What God Will Do for Israel Recapitulation of Wanderings Rehearsal of Israel's Law Ratification of Israel's Covenant Historical Appendices Remembrance of the past Commandments for the Present Dt 27:1-30:20 Blessing and Cursing Dt 31:1-34:12 Death of Moses Take Heed Don't forget Ten Commands Related Commands Two Choices Affecting the Future Moses' Parting Words Dt 1:1-4:43 Looking Back Dt 4:44-11:32 Exposition of Decalogue Dt 12:1-16:17 Ceremonial Laws Dt 16:18-20:20 Civil Laws Dt 21:1-26:19 Social Laws Dt 27:1-28:68 Ratification of Covenant Dt 29:1-30:20 Terms of Covenant Dt 31:1-34:12 Moses' Song, Blessing, Death Plains of Moab ca. 2 Months Moses: Author (Except Dt 34) Deuteronomy 25:1 "If there is a dispute between men and they go to court, and the judges decide their case, and they justify the righteous and condemn the wicked, De 16:18-20 Dt 17:8-9 Dt 19:17-19 Ex 23:6,7 2Sa 23:3 2Ch 19:6-10 Job 29:7-17 Ps 58:1,2 82:2-4 Pr 17:15 31:8,9 Isa 1:17,23 Isa 5:23 11:4 32:1,2 Jer 21:12 Eze 44:24 Mic 3:1,2 Hab 1:4,13 Mal 3:18 Mt 3:10 Deuteronomy 25 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 16:18-20+ “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. 19“You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. 20“Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you. PERSONAL DISPUTES - CORPORAL PUNISHMENT If there is a dispute between men and they go to court, and the judges decide their case, and they justify the righteous (NET = exonerate the innocent") and condemn the wicked (NET - "the guilty") - NLT simplifies it "the judges declare that one is right and the other is wrong." Other passages speak of judicial action not just by civil judges but including the presence of priests (cf Dt 17:8-9 Dt 19:17-19). Dispute is rib and the Lxx is antilogia (anti = against + lego speak) literally a word spoken against or speaking against and so talking back, face to face, in opposition against (a dispute involving opposite opinions). Our English word dispute describes a disagreement, a quarrel, an argument or a verbal controversy. Legal cases in Israel were meant to prevent personal revenge. Livingston on rasha - In a case law it states that if two men are hostile regarding property, God will declare one of them guilty. In a similar law (Deut. 25:1), judges are to be just in deciding which is guilty. These have to do with ruptures in social relationships. IVP Bible Background Commentary - punishments meted out by courts. In complex societies, when a legal dispute arises, it is necessary to take it to the judicial system. This system must include judges and a place for the hearing of testimony. On the village level this simply means drawing together the “elders” at the gate or threshing floor (see Deut 21:18–21; Ruth 4:1–12). In towns and cities, the judges were officials appointed by the government, who could hear appeals from village courts (Deut 17:9–10) or try cases within their own jurisdiction (2 Sam 15:3; Jer 26:10–19). Their responsibility included hearing testimony, making a judgment based on the law and officiating to insure that punishment was meted out exactly as the law decreed (in the Middle Assyrian laws the judges are expected to observe the punishment). Dispute (strife) (07379) rib from riyb = to strive or contend) is a masculine noun which means a strife, contention or dispute and in other contexts refers to lawsuits. The root ריב in both verbal and nominal forms is used to describe a quarrel or strife among humans. Riyb - conflict between two or more parties, often with a focus on the feelings between the parties (Ge 13:7); hostility, i.e., open opposition to another, with a focus on the actions of the parties; quarreling, disputing, i.e., an express difference of opinion or perception, with a focus on hostility and strife in the exchange (Pr 15:18; Pr 17:14); legal dispute, lawsuit, grievance, i.e., a legal action taken in court as a contest between two parties for justice (Ex 23:2; 1Sa 24:16) Justify 06663. צָדַק tsadeq: A verb meaning to be right, to be righteous, to be just, to be innocent, to be put right, to justify, to declare right, to prove oneself innocent. The word is used twenty out of forty times in the simple stem. In this stem, it basically means to be right or just. God challenged His own people to show they were right in their claims (Isa. 43:26). The verb can also connote being innocent, for God’s people, through the Lord, will be found innocent (Ps. 51:4[6]; Isa. 45:25). Job argued his case effectively, proving himself right and vindicated (Job 11:2; 40:8). The ordinances of God were declared right by the psalmist (Ps. 19:9). In the passive stem, it means to be put right. The verb refers to the altar in the second Temple being put right after its defilement (Dan. 8:14). In the intensive stem, the verb means to make or to declare righteous. Judah, because of her sin, made Samaria, her wicked sister, seem righteous (Ezek. 16:51, 52); the Lord asserted that northern Israel had been more just than Judah (Jer. 3:11; cf. Job 32:2). In the causative stem, the verb takes on the meaning of bringing about justice: Absalom began his conspiracy against David by declaring that he would administer justice for everyone (2 Sam. 15:4). The Lord vindicates His servant (Isa. 50:8); every person of God is to declare the rights of the poor or oppressed (Ps. 82:3). In Isaiah 53:11, it has the sense of the Servant helping other persons obtain their rights. Once in the reflexive stem, it means to justify oneself, as when Judah was at a loss as to how he and his brothers could possibly justify themselves before Pharaoh (Gen. 44:16). Complete Biblical Library 1 (qal) be righteous, be innocent, be vindicated, i.e., be in a state in accordance with a standard (Ge 38:26; Job 4:17; 9:2, 15, 20; 10:15; 11:2; 13:18; 15:14; 22:3; 25:4; 33:12; 35:7; 40:8; Ps 19:10; 51:6; 143:2; Isa 43:9, 26; 45:25; Eze 16:52a), note: in context, usually God’s proper standard; (piel) be righteous, innocent, clear of charges (Job 32:2; 33:32; Jer 3:11; Eze 16:51, 52b+); (hif) get justice, maintain the right, cause righteousness (2Sa 15:4; Ps 82:3; Da 12:3+); (hitp) prove innocence (Ge 44:16), 2.(hif) acquit, declare not guilty, justify, i.e., the act. of clearing one of a transgression or allegation of wrongdoing (Ex 23:7; Dt 25:1; 1Ki 8:32; 2Ch 6:23; Job 27:5; Pr 17:15; Isa 5:23; 50:8; 53:11); 3. (nif) reconsecrated, formally, justified, i.e., pertaining to being ceremonially pure, with an implication that the impurity was also due to the violation of a moral standard (Da 8:14) 40 verses - Gen. 38:26; Gen. 44:16; Exod. 23:7; Deut. 25:1; 2 Sam. 15:4; 1 Ki. 8:32; 2 Chr. 6:23; Job 4:17; Job 9:2; Job 9:15; Job 9:20; Job 10:15; Job 11:2; Job 13:18; Job 15:14; Job 22:3; Job 25:4; Job 27:5; Job 32:2; Job 33:12; Job 33:32; Job 34:5; Job 35:7; Job 40:8; Ps. 19:9; Ps. 51:4; Ps. 82:3; Ps. 143:2; Prov. 17:15; Isa. 5:23; Isa. 43:9; Isa. 43:26; Isa. 45:25; Isa. 50:8; Isa. 53:11; Jer. 3:11; Ezek. 16:51; Ezek. 16:52; Dan. 8:14; Dan. 12:3 Righteous צַדִּיק (saddiq): 1.righteous, upright, just, i.e., pertaining to being a person in accordance with a proper standard (Ge 18:23, 24,25,26, 28); 2. innocent, guiltless, i.e., pertaining to not having sin or wrongdoing according to a just standard (Ex 23:7). Vine adds "tsaddiq (צַדִּיק, 06662), “righteous; just.” This adjectival form occurs 206 times in biblical Hebrew. In Old Aramaic the adjective signifies “loyalty” of a king or high priest to his personal god, often represented by a gift to the god. Similarly in Phoenician, the noun and adjective apply to the loyal relationship of the king before the gods. The word is used of God in Exod. 9:27: “I have sinned this time: the Lord is righteous, and I and my people are wicked.” Tsaddiq is used of a nation in Gen. 20:4: “… And he said, Lord, wilt thou slay also a righteous nation?” Condemn (act wickedly)(07561) rasha from resha - wrong, wickedness) means to be in the wrong, to be guilty, to be wicked, to do wickedly, to condemn. In the simple stem, this verb means to be or to become guilty, to act wickedly. When God’s people confessed that they acted wickedly, then the Lord forgave them (1 Kgs. 8:47; Eccl. 7:17; Dan. 9:15); to depart from the Lord is an act of wickedness (2 Sam. 22:22; Ps. 18:21). Deuteronomy 25:2 then it shall be if the wicked man deserves to be beaten, the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt. Mt 10:17 27:26 Lu 12:47,48 Ac 5:40 16:22-24 1Pe 2:20,24 Deuteronomy 25 Resources - Multiple Sermons and Commentaries GUILTY TO BE BEATEN then - Marks progression. In this context almost function as a conclusion (of the preceding trial). it shall be if the wicked man deserves to be beaten - NET = "Then, if the guilty person is sentenced to a beating." the judge shall then make him lie down and be beaten in his presence with the number of stripes according to his guilt. NET = "the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves." The judge watches (literally = before his face) the dispensation of his verdict! This would tend to make the judge be absolutely confident that he was rendering the correct verdict lest an innocent man be beaten. Number of stripes according to his guilt means the punishment would need to fit the crime.