Deuteronomy 17:9
Deuteronomy 17:9 in Multiple Translations
You are to go to the Levitical priests and to the judge who presides at that time. Inquire of them, and they will give you a verdict in the case.
And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:
and thou shalt come unto the priests the Levites, and unto the judge that shall be in those days: and thou shalt inquire; and they shall show thee the sentence of judgment.
And come before the priests, the Levites, or before him who is judge at the time: and they will go into the question and give you a decision:
Go to the priests, the Levites, and to the judge in charge. Present the case to them, and they will give you their decision.
And thou shalt come vnto the Priestes of the Leuites, and vnto the iudge that shall be in those daies, and aske, and they shall shewe thee the sentence of iudgement,
and hast come in unto the priests, the Levites, and unto the judge who is in those days, and hast inquired, and they have declared to thee the word of judgment,
You shall come to the priests who are Levites and to the judge who shall be in those days. You shall inquire, and they shall give you the verdict.
And thou shalt come to the priests the Levites, and to the judge that shall be in those days, and inquire; and they shall show thee the sentence of judgment:
And thou shalt come to the priests of the Levitical race, and to the judge, that shall be at that time: and thou shalt ask of them, and they shall shew thee the truth of the judgment.
There you should present the case to the descendants of Levi who are the priests, and to the judge who is serving at that time, and they should decide what should be done.
Berean Amplified Bible — Deuteronomy 17:9
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 17:9 Interlinear (Deep Study)
BIB
HEB
וּ/בָאתָ֗
אֶל
הַ/כֹּהֲנִים֙
הַ/לְוִיִּ֔ם
וְ/אֶל
הַ/שֹּׁפֵ֔ט
אֲשֶׁ֥ר
יִהְיֶ֖ה
בַּ/יָּמִ֣ים
הָ/הֵ֑ם
וְ/דָרַשְׁתָּ֙
וְ/הִגִּ֣ידוּ
לְ/ךָ֔
אֵ֖ת
דְּבַ֥ר
הַ/מִּשְׁפָּֽט
וּ/בָאתָ֗
bôwʼ
H935
Lebo
Conj | V-Qal-2ms
אֶל
ʼêl
H413
to(wards)
Prep
הַ/כֹּהֲנִים֙
kôhên
H3548
priest
Art | N-mp
הַ/לְוִיִּ֔ם
Lêvîyîy
H3881
Levi
Art | Ngmpa
וְ/אֶל
ʼêl
H413
to(wards)
Conj | Prep
הַ/שֹּׁפֵ֔ט
shâphaṭ
H8199
to judge
Art | V-Qal
אֲשֶׁ֥ר
ʼăsher
H834
which
Rel
יִהְיֶ֖ה
hâyâh
H1961
to be
V-Qal-Imperf-3ms
בַּ/יָּמִ֣ים
yôwm
H3117
day
Prep | N-mp
הָ/הֵ֑ם
hêm
H1992
they(masc.)
Art | Pron
וְ/דָרַשְׁתָּ֙
dârash
H1875
to seek
Conj | V-Qal-2ms
וְ/הִגִּ֣ידוּ
nâgad
H5046
to tell
Conj | V-Hiphil-3cp
לְ/ךָ֔
Prep | Suff
אֵ֖ת
ʼêth
H853
Obj.
DirObjM
דְּבַ֥ר
dâbâr
H1697
Chronicles
N-ms
הַ/מִּשְׁפָּֽט
mishpâṭ
H4941
justice
Art | N-ms
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 17:9
וּ/בָאתָ֗
bôwʼ
H935
"Lebo"
Conj | V-Qal-2ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/כֹּהֲנִים֙
kôhên
H3548
"priest"
Art | N-mp
In the Bible, a priest is a person who serves God and leads others in worship, like the Levitical priests in Exodus. They were responsible for making sacrifices and following God's laws. This term is also used to describe Jesus as a priest-king.
Definition: 1) priest, principal officer or chief ruler 1a) priest-king (Melchizedek, Messiah) 1b) pagan priests 1c) priests of Jehovah 1d) Levitical priests 1e) Zadokite priests 1f) Aaronic priests 1g) the high priest Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Usage: Occurs in 653 OT verses. KJV: chief ruler, [idiom] own, priest, prince, principal officer. See also: Genesis 14:18; Leviticus 13:33; Numbers 17:2.
הַ/לְוִיִּ֔ם
Lêvîyîy
H3881
"Levi"
Art | Ngmpa
A Levite is a descendant of Levi, one of Jacob's 12 sons, mentioned in Genesis 29:34. Levi's brothers include Reuben, Simeon, and Judah. His descendants played a key role in Israel's spiritual life.
Definition: Someone from the tribe of Levi living at the time of the Patriarchs, first mentioned at Gen.29.34; son of: Israel (H3478) and Leah (H3812); brother of: Reuben (H7205), Simeon (H8095), Judah (H3063), Issachar (H3485), Zebulun (H2074) and Dinah (H1783); half-brother of: Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Joseph (H3130) and Benjamin (H1144); father of: Gershon (H1648), Kohath (H6955), Merari (H4847) and Jochebed (H3115) Another name of le.vi (לֵוִי "Levi" H3878) § Levite, of Levi "joined to" 1) the descendants of Levi, the 3rd son of Jacob by Leah 1a) the tribe descended from Levi specially set aside by God for His service
Usage: Occurs in 258 OT verses. KJV: Leviite. See also: Exodus 4:14; 1 Chronicles 6:33; Ezra 6:20.
וְ/אֶל
ʼêl
H413
"to(wards)"
Conj | Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/שֹּׁפֵ֔ט
shâphaṭ
H8199
"to judge"
Art | V-Qal
To shaphat means to judge or govern, and can also mean to vindicate or punish. In the Bible, this term is often used to describe God's role as a judge, as well as human judges and rulers.
Definition: 1) to judge, govern, vindicate, punish 1a) (Qal) 1a1) to act as law-giver or judge or governor (of God, man) 1a1a) to rule, govern, judge 1a2) to decide controversy (of God, man) 1a3) to execute judgment 1a3a) discriminating (of man) 1a3b) vindicating 1a3c) condemning and punishing 1a3d) at theophanic advent for final judgment 1b) (Niphal) 1b1) to enter into controversy, plead, have controversy together 1b2) to be judged 1c) (Poel) judge, opponent-at-law (participle)
Usage: Occurs in 182 OT verses. KJV: [phrase] avenge, [idiom] that condemn, contend, defend, execute (judgment), (be a) judge(-ment), [idiom] needs, plead, reason, rule. See also: Genesis 16:5; Psalms 9:5; Psalms 2:10.
אֲשֶׁ֥ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
יִהְיֶ֖ה
hâyâh
H1961
"to be"
V-Qal-Imperf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
בַּ/יָּמִ֣ים
yôwm
H3117
"day"
Prep | N-mp
The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.
Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow
Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.
הָ/הֵ֑ם
hêm
H1992
"they(masc.)"
Art | Pron
This Hebrew word is used to refer to a group of men, emphasizing that it is specifically them. It is often translated as 'they' or 'them' in the Bible, and appears in books like Exodus and Isaiah.
Definition: they, these, the same, who
Usage: Occurs in 524 OT verses. KJV: it, like, [idiom] (how, so) many (soever, more as) they (be), (the) same, [idiom] so, [idiom] such, their, them, these, they, those, which, who, whom, withal, ye. See also: Genesis 3:7; Deuteronomy 19:17; 2 Kings 1:18.
וְ/דָרַשְׁתָּ֙
dârash
H1875
"to seek"
Conj | V-Qal-2ms
To seek or ask is the meaning of this Hebrew word, often used to describe seeking God or worshiping him. It can also mean to investigate or enquire about something.
Definition: 1) to resort to, seek, seek with care, enquire, require 1a) (Qal) 1a1) to resort to, frequent (a place), (tread a place) 1a2) to consult, enquire of, seek 1a2a) of God 1a2b) of heathen gods, necromancers 1a3) to seek deity in prayer and worship 1a3a) God 1a3b) heathen deities 1a4) to seek (with a demand), demand, require 1a5) to investigate, enquire 1a6) to ask for, require, demand 1a7) to practice, study, follow, seek with application 1a8) to seek with care, care for 1b) (Niphal) 1b1) to allow oneself to be enquired of, consulted (only of God) 1b2) to be sought, be sought out 1b3) to be required (of blood)
Usage: Occurs in 152 OT verses. KJV: ask, [idiom] at all, care for, [idiom] diligently, inquire, make inquisition, (necro-) mancer, question, require, search, seek (for, out), [idiom] surely. See also: Genesis 9:5; Ezra 10:16; Psalms 9:11.
וְ/הִגִּ֣ידוּ
nâgad
H5046
"to tell"
Conj | V-Hiphil-3cp
To tell or declare something openly, as in Genesis 3:11 where God asks Adam to tell the truth. It means to stand boldly and announce something to someone present. In Exodus 32:27, Moses tells the Levites to declare their actions to the people.
Definition: 1) to be conspicuous, tell, make known 1a) (Hiphil) to tell, declare 1a1) to tell, announce, report 1a2) to declare, make known, expound 1a3) to inform of 1a4) to publish, declare, proclaim 1a5) to avow, acknowledge, confess 1a5a) messenger (participle) 1b) (Hophal) to be told, be announced, be reported
Usage: Occurs in 344 OT verses. KJV: bewray, [idiom] certainly, certify, declare(-ing), denounce, expound, [idiom] fully, messenger, plainly, profess, rehearse, report, shew (forth), speak, [idiom] surely, tell, utter. See also: Genesis 3:11; 1 Samuel 14:33; 2 Kings 9:15.
לְ/ךָ֔
""
Prep | Suff
אֵ֖ת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
דְּבַ֥ר
dâbâr
H1697
"Chronicles"
N-ms
A word or thing, like a matter or affair, as seen in the book of Chronicles where it refers to the events and words of kings. It can also mean a cause or reason for something.
Definition: This name means word, speaking
Usage: Occurs in 1290 OT verses. KJV: act, advice, affair, answer, [idiom] any such (thing), because of, book, business, care, case, cause, certain rate, [phrase] chronicles, commandment, [idiom] commune(-ication), [phrase] concern(-ing), [phrase] confer, counsel, [phrase] dearth, decree, deed, [idiom] disease, due, duty, effect, [phrase] eloquent, errand, (evil favoured-) ness, [phrase] glory, [phrase] harm, hurt, [phrase] iniquity, [phrase] judgment, language, [phrase] lying, manner, matter, message, (no) thing, oracle, [idiom] ought, [idiom] parts, [phrase] pertaining, [phrase] please, portion, [phrase] power, promise, provision, purpose, question, rate, reason, report, request, [idiom] (as hast) said, sake, saying, sentence, [phrase] sign, [phrase] so, some (uncleanness), somewhat to say, [phrase] song, speech, [idiom] spoken, talk, task, [phrase] that, [idiom] there done, thing (concerning), thought, [phrase] thus, tidings, what(-soever), [phrase] wherewith, which, word, work. See also: Genesis 11:1; Exodus 23:8; Deuteronomy 18:21.
הַ/מִּשְׁפָּֽט
mishpâṭ
H4941
"justice"
Art | N-ms
Mishpat means justice or judgment, and is often used to describe God's righteous judgment, as well as human laws and decisions, in books like Deuteronomy and Isaiah.
Definition: : judgement/punishment 1) judgment, justice, ordinance 1a) judgment 1a1) act of deciding a case 1a2) place, court, seat of judgment 1a3) process, procedure, litigation (before judges) 1a4) case, cause (presented for judgment) 1a5) sentence, decision (of judgment) 1a6) execution (of judgment) 1a7) time (of judgment) 1b) justice, right, rectitude (attributes of God or man) 1c) ordinance 1d) decision (in law) 1e) right, privilege, due (legal) 1f) proper, fitting, measure, fitness, custom, manner, plan
Usage: Occurs in 406 OT verses. KJV: [phrase] adversary, ceremony, charge, [idiom] crime, custom, desert, determination, discretion, disposing, due, fashion, form, to be judged, judgment, just(-ice, -ly), (manner of) law(-ful), manner, measure, (due) order, ordinance, right, sentence, usest, [idiom] worthy, [phrase] wrong. See also: Genesis 18:19; 1 Kings 2:3; Psalms 1:5.
Study Notes — Deuteronomy 17:9
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 17:9 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 17:9
- Jamieson-Fausset-Brown on Deuteronomy 17:9
- Matthew Poole's Commentary on Deuteronomy 17:9
- Ellicott's Commentary on Deuteronomy 17:9
- Cambridge Bible on Deuteronomy 17:9
- Whedon's Commentary on Deuteronomy 17:9
- Sermons on Deuteronomy 17:9
Context — Courts of Law
7The hands of the witnesses shall be the first in putting him to death, and after that, the hands of all the people. So you must purge the evil from among you.
8If a case is too difficult for you to judge, whether the controversy within your gates is regarding bloodshed, lawsuits, or assaults, you must go up to the place the LORD your God will choose.
9You are to go to the Levitical priests and to the judge who presides at that time. Inquire of them, and they will give you a verdict in the case.
10You must abide by the verdict they give you at the place the LORD will choose. Be careful to do everything they instruct you, 11according to the terms of law they give and the verdict they proclaim. Do not turn aside to the right or to the left from the decision they declare to you.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 44:24 | In any dispute, they shall officiate as judges and judge according to My ordinances. They must keep My laws and statutes regarding all My appointed feasts, and they must keep My Sabbaths holy. |
| 2 | Haggai 2:11 | “This is what the LORD of Hosts says: ‘Ask the priests for a ruling. |
| 3 | Malachi 2:7 | For the lips of a priest should preserve knowledge, and people should seek instruction from his mouth, because he is the messenger of the LORD of Hosts. |
| 4 | Jeremiah 18:18 | Then some said, “Come, let us make plans against Jeremiah, for the law will never be lost to the priest, nor counsel to the wise, nor an oracle to the prophet. Come, let us denounce him and pay no heed to any of his words.” |
| 5 | Deuteronomy 19:17–21 | both parties to the dispute must stand in the presence of the LORD, before the priests and judges who are in office at that time. The judges shall investigate thoroughly, and if the witness is proven to be a liar who has falsely accused his brother, you must do to him as he intended to do to his brother. So you must purge the evil from among you. Then the rest of the people will hear and be afraid, and they will never again do anything so evil among you. You must show no pity: life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot. |
Deuteronomy 17:9 Summary
This verse is saying that when we have a difficult decision to make or a problem to solve, we should go to the spiritual leaders, like the Levitical priests, and ask for their help and guidance. They will help us understand what God's law says about the situation and give us a verdict, or a decision, based on that law, as seen in Deuteronomy 17:9. This is similar to how we are to trust in God's sovereignty and seek wisdom from His Word, as stated in Proverbs 3:5-6. By seeking guidance from spiritual leaders and God's Word, we can make wise decisions and live according to God's will, as seen in Psalm 119:105.
Frequently Asked Questions
Who are the Levitical priests mentioned in Deuteronomy 17:9?
The Levitical priests were the spiritual leaders of the Israelites, descended from the tribe of Levi, and were responsible for teaching the law and making judgments, as seen in Deuteronomy 17:9 and Numbers 3:6-10.
What kind of cases would require going to the Levitical priests and the judge?
According to Deuteronomy 17:8, cases that were too difficult to judge, such as those involving bloodshed, lawsuits, or assaults, would require going to the Levitical priests and the judge for a verdict, as stated in Deuteronomy 17:9.
What is the significance of inquiring of the Levitical priests and the judge?
Inquiring of the Levitical priests and the judge was important because they would give a verdict in the case based on the law of God, as stated in Deuteronomy 17:9, and the people were to abide by their decision, as seen in Deuteronomy 17:10-11.
How does this verse relate to the concept of seeking wisdom and guidance?
This verse illustrates the importance of seeking wisdom and guidance from spiritual leaders, as seen in Proverbs 11:14, and trusting in God's sovereignty, as stated in Proverbs 3:5-6, when faced with difficult decisions or uncertain circumstances.
Reflection Questions
- What are some areas in my life where I need to seek guidance and wisdom from spiritual leaders or mentors?
- How can I apply the principle of seeking guidance from God's Word and spiritual leaders in my daily life, as seen in Psalm 119:105?
- What are some potential consequences of not seeking guidance and wisdom from spiritual leaders, as warned in Proverbs 12:1?
- How can I cultivate a heart of humility and willingness to learn from others, as seen in Proverbs 9:9?
Gill's Exposition on Deuteronomy 17:9
Thou shalt come unto the priests, the Levites,.... The priests that are of the tribe of Levi, as the Targum of Jonathan, and so Jarchi; for Aben Ezra says there are priests that are not of the
Jamieson-Fausset-Brown on Deuteronomy 17:9
And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and inquire; and they shall shew thee the sentence of judgment: No JFB commentary on these verses.
Matthew Poole's Commentary on Deuteronomy 17:9
Unto the priests the Levites, i.e. unto the great council, which it is here denominated from, because it consisted chiefly of the priests and Levites, as being the best expositors of the laws of God, by which all those controversies mentioned were to be decided. And the high priest was commonly one of that number, and may seem to be understood here under the priests, whereof he was the chief. Unto the judge: this judge here is either, 1. The supreme civil magistrate, who was made by God the keeper of both tables, and was by his office to take care of the right administration both of justice and of religion, who was to determine causes and suits by his own skill and authority in civil matters, and by the priests’ direction in spiritual or sacred causes. But this seems obnoxious to some difficulties, because, 1. This judge was obliged to dwell in the place of God’ s worship, which the civil magistrate was not, and ofttimes did not. 2. This judge was one whose office it was to expound and teach others the law of God, as it here follows, , therefore not the civil magistrate. Or, 2. The high priest, who was obliged to live in this place, to whom it belonged to determine some at least of those controversies mentioned , and to teach and expound the law of God. And he may be distinctly named, though he be one of the priests, partly because of his eminency and superiority over the rest of them, as after all David’ s enemies Saul is particularly mentioned, ; and partly to show that amongst the priests he especially was to be consulted in such cases.
But this also seems liable to objections. 1. That he seems to be included under that general expression of the priests and Levites. 2. That the high priest is never in all the Scripture called simply the judge, but generally called the priest, or the high priest, or chief priest, or the like; and it is most probable if Moses had meant him here, he would have expressed him by some of his usual names and titles, and not by a strange title which was not likely to be understood. 3. That divers controversies between blood and blood, plea and plea, stroke and stroke, were not to be determined by the high priest, but by other persons, as appears by ,17. Or, 3. The sanhedrim or supreme council, which, as was said before, consisted partly of priests, and partly of wise and learned persons of other tribes, as is confessed by all the Jewish and most other writers.
Ellicott's Commentary on Deuteronomy 17:9
Deuteronomy 17:8-20. THE IN ISRAEL OF THE WRITTEN LAW OF GOD.(8) If there arise a matter too hard for thee.—Literally, too wonderful.Between blood and blood, between plea and plea, and between stroke and stroke.—The “blood” and the “plea” seem to indicate criminal and civil cases. The word “stroke” is the common word for “plague” in the Pentateuch and elsewhere. It may possibly refer to cases of ceremonial purity or impurity, especially in reference to disease. There is an evident allusion to this law in the history of King Jehoshaphat (2 Chronicles 19:8-10). There the words are “between blood and blood, between law and commandment, statutes and judgments.” The questions are (1) between two contending parties; (2) between the law as a general rule and its application to particular duties, institutions and requirements. Other passages in the same chapter recall Deuteronomy 16:18-20. Matters of controversy within thy gates—i.e., in the local courts of their several cities. The “gate” was the place of judgment. In 2 Chronicles 19:10, the phrase is more clearly expressed, thus, “what cause soever shall come unto you of your brethren that dwell in their cities.”Into the place which the Lord thy God shall choose.—This implies what was afterwards ordered before Moses’ death, that the standard copy of the Law would be kept beside the Ark of the Covenant, in the sacred place (Deuteronomy 31:26).
(9) Thou shalt come unto the priests the Levites—i.e., “the priests that come of the tribe of Levi” (Rashi). Some modern critics say the writer of Deuteronomy knew no distinction between priests and Levites; but see above on Deuteronomy 11:6, and also the notes on Deuteronomy 31:9; Deuteronomy 31:25. The priests, the Levites, and . . . the judge.—The order agrees exactly with the constitution which Moses left behind him at his death. This has been already indicated in Numbers 27:15-21. Joshua was to “stand before Eleazar.” Eleazar was to ask counsel from Jehovah, and at his word Joshua and all the people were to go in and out. The order, when the two are mentioned together in the Book of Joshua, is invariably “Eleazar the priest and Joshua the son of Nun,” not vice versâ. The priests are the custodians of the Law; the judge or chief magistrate is the executor of it. (Comp. Malachi 2:7-8.) The principle is not altered by the substitution of a king for the judge, or by the addition of a prophet. That shall be in those days.—Rashi and the New Testament are curiously agreed in the application of this part of the commandment.
Our Lord, in Matthew 23:2-3, says of the Scribes and Pharisees (the judges of His day) that they “sit in Moses’ seat: All therefore whatsoever they bid you observe, that observe and do.” Rashi says here, “Although he is not like the rest of the judges that were before him, thou must hearken to him. There is no judge for thee except the judge that is in thy days.”(9-11) And they shall shew thee the sentence of judgment . . .
Cambridge Bible on Deuteronomy 17:9
9. unto the priests the Levites] See on Deuteronomy 10:8, Deuteronomy 18:1. The omission of these words by LXX B is due to careless copying, and in no way supports Steuernagel’s analysis of the text into two laws (see introd. note). unto the judge that shall be in those days] That is of course either the King, as in 2 Samuel 14:3; 2 Samuel 15:2 ff., 1 Kings 3:16 ff., or some official or officials appointed by him, 2 Samuel 15:3, and Jeremiah 26, according to which Jeremiah was tried, on the complaint of the priests, by the sarim, lay officers or princes, under the King. The plur. is thus used in Deuteronomy 19:17 : the priests and the judges which shall be in those days. inquire] darash as in Deuteronomy 13:14, q.v. shew] Heb. declare to or announce to. sentence] Heb. word.
Whedon's Commentary on Deuteronomy 17:9
9. Thou shalt come unto the priests the Levites — It is claimed that this book was not written by the same author as the earlier books, because in them the term used is, the priests the sons of
Sermons on Deuteronomy 17:9
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Knowing God and Jesus Christ (Kannada) by Zac Poonen | This sermon emphasizes the true meaning of eternal life as knowing God and Jesus Christ, not just living forever. It highlights the importance of continually laying hold of eternal |
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The Fellowship of His Suffering by David Wilkerson | In this sermon, the speaker expresses his deep concern about the commercialization and profit-driven motives within the ministry. He criticizes the hiring of a promotion man and a |
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The Glory of God and Missions by Paul Washer | In this sermon, the speaker addresses the question of how to reconcile the idea that God does everything for Himself with the belief that God is a loving God who loves people. He u |
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Bishop Wilson's Meditations on His Sacred Office, No. 4.-- Wednesday--(Continued) by J.H. Newman | J.H. Newman preaches on the dangers of being rich and living a luxurious life without caring for the poor, emphasizing the need for repentance, mortification, and self-denial to le |
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Commentary Notes - Malachi by Walter Beuttler | Walter Beuttler preaches on the book of Malachi, highlighting the people's hardened hearts and insolent denials of guilt, the use of interrogation and reply in the book, and the ke |
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A Special Vocation by T. Austin-Sparks | T. Austin-Sparks emphasizes the special vocation of God's people, illustrating the distinctions within the community of faith through the example of Israel's structure around the t |
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A Vision of Our Culture by Dennis Kinlaw | In this sermon, the preacher shares a powerful experience he had during a gathering where he noticed a wave of sound coming from the audience every time he mentioned the name of Je |