Deuteronomy 25:1
Deuteronomy 25:1 in Multiple Translations
If there is a dispute between men, they are to go to court to be judged, so that the innocent may be acquitted and the guilty condemned.
If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.
If there be a controversy between men, and they come unto judgment, and the judges judge them; then they shall justify the righteous, and condemn the wicked.
If there is an argument between men and they go to law with one another, let the judges give their decision for the upright, and against the wrongdoer.
If there is some legal argument between two people, they are to go to court to have the case judged, in order to justify the one who is right and condemn the one who is wrong.
When there shall be strife betweene men, and they shall come vnto iudgement, and sentence shall be giuen vpon them, and the righteous shall be iustified, and the wicked condemned,
'When there is a strife between men, and they have come nigh unto the judgment, and they have judged, and declared righteous the righteous, and declared wrong the wrong-doer,
If there is a controversy between men, and they come to judgment and the judges judge them, then they shall justify the righteous and condemn the wicked.
If there shall be a controversy between men, and they come to judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked.
If there be a controversy between men, and they call upon the judges: they shall give the prize of justice to him whom they perceive to be just: and him whom they find to be wicked, they shall condemn of wickedness.
“If two Israelis have a dispute and they go to a court, the judge will probably decide/declare that one of them ◄is innocent/did not do any wrong► and the other one is guilty.
Berean Amplified Bible — Deuteronomy 25:1
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 25:1 Interlinear (Deep Study)
BIB
HEB
כִּֽי
יִהְיֶ֥ה
רִיב֙
בֵּ֣ין
אֲנָשִׁ֔ים
וְ/נִגְּשׁ֥וּ
אֶל
הַ/מִּשְׁפָּ֖ט
וּ/שְׁפָט֑וּ/ם
וְ/הִצְדִּ֨יקוּ֙
אֶת
הַ/צַּדִּ֔יק
וְ/הִרְשִׁ֖יעוּ
אֶת
הָ/רָשָֽׁע
כִּֽי
kîy
H3588
for
Conj
יִהְיֶ֥ה
hâyâh
H1961
to be
V-Qal-Imperf-3ms
רִיב֙
rîyb
H7379
strife
N-cs
בֵּ֣ין
bêyn
H996
between
Prep
אֲנָשִׁ֔ים
ʼîysh
H376
man
N-mp
וְ/נִגְּשׁ֥וּ
nâgash
H5066
to approach
Conj | V-Niphal-3cp
אֶל
ʼêl
H413
to(wards)
Prep
הַ/מִּשְׁפָּ֖ט
mishpâṭ
H4941
justice
Art | N-ms
וּ/שְׁפָט֑וּ/ם
shâphaṭ
H8199
to judge
Conj | V-Qal-3cp | Suff
וְ/הִצְדִּ֨יקוּ֙
tsâdaq
H6663
to justify
Conj | V-Hiphil-3cp
אֶת
ʼêth
H853
Obj.
DirObjM
הַ/צַּדִּ֔יק
tsaddîyq
H6662
righteous
Art | Adj
וְ/הִרְשִׁ֖יעוּ
râshaʻ
H7561
be wicked
Conj | V-Hiphil-3cp
אֶת
ʼêth
H853
Obj.
DirObjM
הָ/רָשָֽׁע
râshâʻ
H7563
wicked
Art | Adj
Hebrew Word Study
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Hebrew Word Reference — Deuteronomy 25:1
כִּֽי
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
יִהְיֶ֥ה
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.
רִיב֙
rîyb
H7379
"strife"
N-cs
This Hebrew word refers to a dispute or quarrel between people, which can be a physical fight or a verbal argument. It is often used to describe a lawsuit or controversy, and appears in books like Deuteronomy and Job.
Definition: 1) strife, controversy, dispute 1a) strife, quarrel 1b) dispute, controversy, case at law
Usage: Occurs in 60 OT verses. KJV: [phrase] adversary, cause, chiding, contend(-tion), controversy, multitude (from the margin), pleading, strife, strive(-ing), suit. See also: Genesis 13:7; Proverbs 17:1; Psalms 18:44.
בֵּ֣ין
bêyn
H996
"between"
Prep
Between is the meaning of this preposition, used to show a location or a choice, like either or, as seen in Exodus where it describes the space between two objects.
Definition: : between between, among, in the midst of (with other preps), from between
Usage: Occurs in 248 OT verses. KJV: among, asunder, at, between (-twixt...and), [phrase] from (the widest), [idiom] in, out of, whether (it be...or), within. See also: Genesis 1:4; Joshua 24:7; Psalms 68:14.
אֲנָשִׁ֔ים
ʼîysh
H376
"man"
N-mp
The Hebrew word for man, referring to a male person or individual, is used in the Bible to describe humans in contrast to God or animals, as seen in Genesis and Psalms. It can also mean husband or servant. In the KJV, it is translated as man or male.
Definition: : man 1) man 1a) man, male (in contrast to woman, female) 1b) husband 1c) human being, person (in contrast to God) 1d) servant 1e) mankind 1f) champion 1g) great man 2) whosoever 3) each (adjective)
Usage: Occurs in 1851 OT verses. KJV: also, another, any (man), a certain, [phrase] champion, consent, each, every (one), fellow, (foot-, husband-) man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), [phrase] none, one, people, person, [phrase] steward, what (man) soever, whoso(-ever), worthy. Compare H802 (אִשָּׁה). See also: Genesis 2:23; Genesis 42:25; Exodus 32:23.
וְ/נִגְּשׁ֥וּ
nâgash
H5066
"to approach"
Conj | V-Niphal-3cp
To approach or draw near, like Moses to the burning bush, and can also mean to worship or present an argument, as in Genesis 18:23.
Definition: : approach 1) to draw near, approach 1a) (Qal) to draw or come near 1a1) of humans 1a1a) of sexual intercourse 1a2) of inanimate subject 1a2a) to approach one another 1b) (Niphal) to draw near 1c) (Hiphil) to cause to approach, bring near, bring 1d) (Hophal) to be brought near 1e) (Hithpael) to draw near Also means: na.gash (נָגַשׁ ": bring" H5066H)
Usage: Occurs in 112 OT verses. KJV: (make to) approach (nigh), bring (forth, hither, near), (cause to) come (hither, near, nigh), give place, go hard (up), (be, draw, go) near (nigh), offer, overtake, present, put, stand. See also: Genesis 18:23; 1 Samuel 28:25; Psalms 91:7.
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/מִּשְׁפָּ֖ט
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.
וּ/שְׁפָט֑וּ/ם
shâphaṭ
H8199
"to judge"
Conj | V-Qal-3cp | Suff
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.
וְ/הִצְדִּ֨יקוּ֙
tsâdaq
H6663
"to justify"
Conj | V-Hiphil-3cp
Refers to the act of making something right, either by justifying oneself or being declared righteous by God. It is used to describe God's justice and people's attempts to do what is right. This concept is key to understanding the Bible's teachings on sin and redemption.
Definition: 1) to be just, be righteous 1a) (Qal) 1a1) to have a just cause, be in the right 1a2) to be justified 1a3) to be just (of God) 1a4) to be just, be righteous (in conduct and character) 1b) (Niphal) to be put or made right, be justified 1c) (Piel) justify, make to appear righteous, make someone righteous 1d) (Hiphil) 1d1) to do or bring justice (in administering law) 1d2) to declare righteous, justify 1d3) to justify, vindicate the cause of, save 1d4) to make righteous, turn to righteousness 1e) (Hithpael) to justify oneself
Usage: Occurs in 40 OT verses. KJV: cleanse, clear self, (be, do) just(-ice, -ify, -ify self), (be turn to) righteous(-ness). See also: Genesis 38:26; Job 33:32; Psalms 19:10.
אֶת
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.
הַ/צַּדִּ֔יק
tsaddîyq
H6662
"righteous"
Art | Adj
Means being just or righteous, as seen in government, personal conduct, or character, often describing someone made right with God. It appears in descriptions of King David and other biblical leaders. The concept is central to the Bible's teachings on morality and ethics.
Definition: 1) just, lawful, righteous 1a) just, righteous (in government) 1b) just, right (in one's cause) 1c) just, righteous (in conduct and character) 1d) righteous (as justified and vindicated by God) 1e) right, correct, lawful
Usage: Occurs in 197 OT verses. KJV: just, lawful, righteous (man). See also: Genesis 6:9; Proverbs 10:31; Psalms 1:5.
וְ/הִרְשִׁ֖יעוּ
râshaʻ
H7561
"be wicked"
Conj | V-Hiphil-3cp
Being wicked or acting wrongly is what this Hebrew word describes. In Psalm 37:7, the Bible warns against being wicked and instead encourages trusting in God.
Definition: 1) to be wicked, act wickedly 1a) (Qal) 1a1) to be wicked, act wickedly 1a2) to be guilty, be condemned 1b) (Hiphil) 1b1) to condemn as guilty (in civil relations) 1b2) to condemn as guilty (in ethical or religious relations) 1b3) to act wickedly (in ethics and religion)
Usage: Occurs in 35 OT verses. KJV: condemn, make trouble, vex, be (commit, deal, depart, do) wicked(-ly, -ness). See also: Exodus 22:8; Job 32:3; Psalms 18:22.
אֶת
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.
הָ/רָשָֽׁע
râshâʻ
H7563
"wicked"
Art | Adj
This word describes someone who is morally wrong, a bad person who is guilty of crime or sin against God or others. It is used to describe the wicked in biblical stories, such as in the book of Genesis.
Definition: 1) wicked, criminal 1a) guilty one, one guilty of crime (subst) 1b) wicked (hostile to God) 1c) wicked, guilty of sin (against God or man)
Usage: Occurs in 248 OT verses. KJV: [phrase] condemned, guilty, ungodly, wicked (man), that did wrong. See also: Genesis 18:23; Psalms 101:8; Psalms 1:1.
Study Notes — Deuteronomy 25:1
Show Verse Quote Highlights
- Context
- Cross References
- Deuteronomy 25:1 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Deuteronomy 25:1
- Jamieson-Fausset-Brown on Deuteronomy 25:1
- Matthew Poole's Commentary on Deuteronomy 25:1
- Trapp's Commentary on Deuteronomy 25:1
- Ellicott's Commentary on Deuteronomy 25:1
- Adam Clarke's Commentary on Deuteronomy 25:1
- Cambridge Bible on Deuteronomy 25:1
- Barnes' Notes on Deuteronomy 25:1
- Whedon's Commentary on Deuteronomy 25:1
- Sermons on Deuteronomy 25:1
Context — Fairness and Mercy
1If there is a dispute between men, they are to go to court to be judged, so that the innocent may be acquitted and the guilty condemned.
2If the guilty man deserves to be beaten, the judge shall have him lie down and be flogged in his presence with the number of lashes his crime warrants. 3He may receive no more than forty lashes, lest your brother be beaten any more than that and be degraded in your sight.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 17:15 | Acquitting the guilty and condemning the righteous— both are detestable to the LORD. |
| 2 | Deuteronomy 1:16–17 | At that time I charged your judges: “Hear the disputes between your brothers, and judge fairly between a man and his brother or a foreign resident. Show no partiality in judging; hear both small and great alike. Do not be intimidated by anyone, for judgment belongs to God. And bring to me any case too difficult for you, and I will hear it.” |
| 3 | Deuteronomy 17:8–9 | If 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. 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. |
| 4 | Micah 3:1–2 | Then I said: “Hear now, O leaders of Jacob, you rulers of the house of Israel. Should you not know justice? You hate good and love evil. You tear the skin from my people and strip the flesh from their bones. |
| 5 | Job 29:7–17 | When I went out to the city gate and took my seat in the public square, the young men saw me and withdrew, and the old men rose to their feet. The princes refrained from speaking and covered their mouths with their hands. The voices of the nobles were hushed, and their tongues stuck to the roofs of their mouths. For those who heard me called me blessed, and those who saw me commended me, because I rescued the poor who cried out and the fatherless who had no helper. The dying man blessed me, and I made the widow’s heart sing for joy. I put on righteousness, and it clothed me; justice was my robe and my turban. I served as eyes to the blind and as feet to the lame. I was a father to the needy, and I took up the case of the stranger. I shattered the fangs of the unjust and snatched the prey from his teeth. |
| 6 | Isaiah 1:23 | Your rulers are rebels, friends of thieves. They all love bribes and chasing after rewards. They do not defend the fatherless, and the plea of the widow never comes before them. |
| 7 | Habakkuk 1:13 | Your eyes are too pure to look upon evil, and You cannot tolerate wrongdoing. So why do You tolerate the faithless? Why are You silent while the wicked swallow up those more righteous than themselves? |
| 8 | Deuteronomy 19:17–19 | 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. |
| 9 | 2 Samuel 23:3 | The God of Israel spoke; the Rock of Israel said to me, ‘He who rules the people with justice, who rules in the fear of God, |
| 10 | Matthew 3:10 | The axe lies ready at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. |
Deuteronomy 25:1 Summary
Deuteronomy 25:1 teaches us that when there is a dispute between people, they should go to court to be judged, so that the innocent can be acquitted and the guilty can be condemned. This verse emphasizes the importance of justice and fairness, as also seen in Proverbs 21:15 and Isaiah 1:17. It reminds us that we should seek resolution to conflicts in a fair and peaceful manner, as taught in Matthew 18:15-17. By following this principle, we can create a more just and peaceful community, where everyone is treated fairly and with respect, as encouraged in 1 Corinthians 6:1-8.
Frequently Asked Questions
What is the purpose of the court system in Deuteronomy 25:1?
The purpose of the court system is to judge disputes between men, acquit the innocent, and condemn the guilty, as stated in Deuteronomy 25:1, and this principle is also reflected in other parts of the Bible, such as Deuteronomy 16:18 and Exodus 18:13-26.
How does this verse relate to the concept of justice in the Bible?
This verse highlights the importance of justice and fairness in the Bible, as seen in other passages like Proverbs 21:15 and Isaiah 1:17, which emphasize the need for justice and righteousness.
What is the role of the judge in Deuteronomy 25:1?
The judge is responsible for hearing the dispute and rendering a verdict, as stated in Deuteronomy 25:1, and this role is also mentioned in other verses like Exodus 18:22 and Deuteronomy 1:9-18.
How does this verse apply to our lives today?
This verse reminds us of the importance of seeking justice and fairness in our personal and community lives, and it encourages us to seek resolution to conflicts in a fair and peaceful manner, as taught in Matthew 18:15-17 and 1 Corinthians 6:1-8.
Reflection Questions
- What are some ways I can seek justice and fairness in my own life, in accordance with Deuteronomy 25:1?
- How can I ensure that I am treating others fairly and without prejudice, as taught in James 2:1-9?
- What are some potential consequences of not seeking justice and fairness, as warned in Proverbs 21:15 and Isaiah 1:17?
- How can I apply the principles of Deuteronomy 25:1 to my relationships with others, in the context of Matthew 18:15-17 and 1 Corinthians 6:1-8?
Gill's Exposition on Deuteronomy 25:1
If there be a controversy between men,.... Between two or more: and they come unto judgment; into a court of judicature, bring their cause thither: that [the judges] may judge them; who were never
Jamieson-Fausset-Brown on Deuteronomy 25:1
If there be a controversy between men, and they come unto judgment, that the judges may judge them; then they shall justify the righteous, and condemn the wicked. No JFB commentary on this verse.
Matthew Poole's Commentary on Deuteronomy 25:1
CHAPTER 25 Judges must do justly, ,2. Stripes not to exceed forty, . The threshing ox not to be muzzled, . The duty of raising seed unto a brother, . The punishment of an immodest woman, ,12. A just weight and measure, . The memory of Amalek is to be blotted out, . A controversy about criminal matters, as it follows. They shall justify, i.e. acquit him from guilt and false accusations, and free him from punishment. Condemn the wicked; declare him guilty, and pass sentence of condemnation to suitable punishments upon him.
Trapp's Commentary on Deuteronomy 25:1
Deuteronomy 25:1 If there be a controversy between men, and they come unto judgment, that [the judges] may judge them; then they shall justify the righteous, and condemn the wicked.Ver. 1. If there be a controversy.] Among the Mohammedans there are very few law suits, and the reason is given, Quod temere litigantes publice flagellis caeduntur, because they that sue others without just cause are whipped publicly. Once it was counted ominous to commence actions and follow suits. Of our common barristers we may well say, as the historian doth of mathematicians, Genus hominum quod in rep. nostra et vetabitur semper et retinebitur. Caesar. Com. Tac., lib. i. cap. 7.
Ellicott's Commentary on Deuteronomy 25:1
XXV. Deuteronomy 25:1-3. IN .(1) They shall justify the righteous, and condemn the wicked.—“I will not justify the wicked” (Exodus 23:7). “He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord” (Proverbs 17:15). It should be noticed that justify is here used forensically, not meaning to make righteous, but to treat as righteous. Those who object to this sense in St. Paul’s Epistles, will find it hard to put any other sense upon the word in the rest of Holy Scripture. (2) If the wicked man be worthy to be beaten.—Literally, a son of beating, or of Haccôth, according to the Hebrew. The treatise called Maccôth, in the Talmud, describes the infliction of the punishment in later times, when “of the Jews five times” St. Paul “received forty stripes save one.” The details have been described by Canon Farrar in an appendix to his Life of St. Paul.Shall cause him to lie down.—The Talmud interprets the position as not sitting nor standing, nor exactly lying, but with the body inclined.
Before his face.—This is interpreted as on the front of his body. The thirty-nine stripes were given thirteen on one shoulder, thirteen on the other, and thirteen on the breast. (3) Forty stripes.—The Talmud says that they considered first what a man could bear, and flogged him according to their estimate. In some cases, if the whole punishment could not be administered at once, it was divided. It is contemplated as possibly fatal, however. Lest . . . thy brother should seem vile unto thee.—The punishment was not considered to be any degradation, after it had been inflicted. It was inflicted in the synagogue, and the law was read mean while from Deuteronomy 28:58-59, with one or two other passages. (4) Thou shalt not muzzle the ox.—We have a comment on these words from St. Paul in two places (1 Corinthians 9:9, and 1 Timothy 5:18). It is not only written for the sake of the oxen, but to prove that the “labourer is worthy of his hire;” “they that preach the Gospel should live of the Gospel.”
Adam Clarke's Commentary on Deuteronomy 25:1
CHAPTER XXV Punishment by whipping not to exceed forty stripes, 1-3. The ox that treads out the corn is not to be muzzled, 4. The ordinance concerning marrying the wife of that brother who has died childless, 5-10. Of the woman who acts indecently in succouring her husband, 11, 12. Of false weights and measures, 13-16. Amalek is to be destroyed, 17-19. NOTES ON CHAP. XXV Verse 1. They shall justify the righteous] This is a very important passage, and is a key to several others. The word צדק tsadak is used here precisely in the same sense in which St.
Paul sometimes uses the corresponding word δικαιοω, not to justify or make just, but to acquit, declare innocent, to remit punishment, or give reasons why such a one should not be punished; so here the magistrates הצדיקו hitsdiku, shall acquit, the righteous-declare him innocent, because he is found to be righteous and not wicked: so the Septuagint: καιδικαιωσουσιντονδικαιον they shall make righteous the righteous-declare him free from blame, not liable to punishment, acquitted; using the same word with St. Paul when he speaks of a sinner's justification, i. e., his acquittance from blame and punishment, because of the death of Christ in his stead.
Cambridge Bible on Deuteronomy 25:1
1. controversy] litigation. and shall have declared righteous him who is in the right and declared guilty him who is guilty] The vbs. and adjs. are to be taken in a legal sense: see above on Deuteronomy 9:5.
Barnes' Notes on Deuteronomy 25:1
Render it: (1) If there be a controversy between men, and they come to judgment, and the judges judge them, and justify the righteous and condemn the wicked (compare the marginal reference.
Whedon's Commentary on Deuteronomy 25:1
LAWS WITH REGARD TO , Deuteronomy 25:1-3. 1. A controversy — In disputes between two men the court was to give the decision in favour of the one who was in the right.
Sermons on Deuteronomy 25:1
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(Through the Bible) Deuteronomy 21-25 by Chuck Smith | In this sermon, the speaker discusses various regulations and laws found in the Bible, specifically in the book of Deuteronomy. These regulations cover topics such as welfare progr |
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What a Happy Year It Will Be by Zac Poonen | Zac Poonen preaches about the significance of the Sabbath years and the year of jubilee in the Old Covenant, emphasizing the joy and blessing that came from the cancellation of deb |
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(Missions Conference Shoals) - Part 2 by Paul Washer | In this sermon, the preacher discusses the movie "The Passion" and his response to it. He expresses his fear of watching the film due to the emotional impact it may have on him. Th |
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(Blood Covenant) the Mark of God or the Mark of the Beast - 1 by Milton Green | In this sermon, the preacher discusses the judgment that will come on the last day. He emphasizes that many people have been spiritually asleep and have confused good with evil and |
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The Meaning of the Cross by Paul Washer | In this sermon, the speaker begins by asserting his right to critique the church's understanding of the gospel based on historical context. He distinguishes between theologians and |
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The Depth of the Gospel - Part 2 by Paul Washer | In this sermon, the preacher uses an illustration to emphasize the importance of justice in understanding the gospel. He starts by describing a hypothetical scenario where a person |
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The Unhindered Gospel by David Wilkerson | In this sermon, the preacher emphasizes the importance of preaching the full Gospel, which includes repentance, holiness, and the sacrifice of Jesus on the cross. He highlights the |