1 If someone is found slain in the land which Yahweh your God gives you to possess, lying in the field, and it isn’t known who has struck him,
2 then your elders and your judges shall come out, and they shall measure to the cities which are around him who is slain.
3 It shall be that the elders of the city which is nearest to the slain man shall take a heifer of the herd, which hasn’t been worked with and which has not drawn in the yoke.
4 The elders of that city shall bring the heifer down to a valley with running water, which is neither plowed nor sown, and shall break the heifer’s neck there in the valley.
5 The priests the sons of Levi shall come near, for them Yahweh your God has chosen to minister to him, and to bless in Yahweh’s name; and according to their word shall every controversy and every assault be decided.
6 All the elders of that city which is nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley.
7 They shall answer and say, “Our hands have not shed this blood, neither have our eyes seen it.
8 Forgive, Yahweh, your people Israel, whom you have redeemed, and don’t allow innocent blood among your people Israel.” The blood shall be forgiven them.
9 So you shall put away the innocent blood from among you, when you shall do that which is right in Yahweh’s eyes.
10 When you go out to battle against your enemies, and Yahweh your God delivers them into your hands and you carry them away captive,
11 and see among the captives a beautiful woman, and you are attracted to her, and desire to take her as your wife,
12 then you shall bring her home to your house. She shall shave her head and trim her nails.
13 She shall take off the clothing of her captivity, and shall remain in your house, and bewail her father and her mother a full month. After that you shall go in to her and be her husband, and she shall be your wife.
14 It shall be, if you have no delight in her, then you shall let her go where she desires; but you shall not sell her at all for money. You shall not deal with her as a slave, because you have humbled her.
15 If a man has two wives, the one beloved and the other hated, and they have borne him children, both the beloved and the hated, and if the firstborn son is hers who was hated,
16 then it shall be, in the day that he causes his sons to inherit that which he has, that he may not give the son of the beloved the rights of the firstborn before the son of the hated, who is the firstborn;
17 but he shall acknowledge the firstborn, the son of the hated, by giving him a double portion of all that he has; for he is the beginning of his strength. The right of the firstborn is his.
18 If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and though they chasten him, will not listen to them,
19 then his father and his mother shall take hold of him and bring him out to the elders of his city and to the gate of his place.
20 They shall tell the elders of his city, “This our son is stubborn and rebellious. He will not obey our voice. He is a glutton and a drunkard.”
21 All the men of his city shall stone him to death with stones. So you shall remove the evil from among you. All Israel shall hear, and fear.
22 If a man has committed a sin worthy of death, and he is put to death, and you hang him on a tree,
23 his body shall not remain all night on the tree, but you shall surely bury him the same day; for he who is hanged is accursed of God. Don’t defile your land which Yahweh your God gives you for an inheritance.
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 21:1–9If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; … then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land.
If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; … then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land.
Josephus, Antiquities of the Jews, Antiquities 4.8.16; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 21:22–23And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires.
And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires.
Josephus, Antiquities of the Jews, Antiquities 4.8.24; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 21:1–9We are informed by it how precious to God is the life of man; for, if a murder had been committed by some unknown person, He requires an expiation to be made, whereby the neighboring cities should purge themselves from the pollution of the crime. … God chose a heifer that had not born a yoke, in order that the satisfaction made by innocent blood might be represented in a more lively manner; whilst it was to be killed in a desert place, that the pollution might be removed from the cultivated lands. … At the same time, also, they ask for pardon, because it might have been through their carelessness that the man was smitten … God at length declares that He will not impute it to them, when they have duly performed this rite of expiation; not because the heifer was the price of satisfaction to propitiate God, but because in this way they humbly reconciled themselves to Him, and shut the door against murders for the time to come.
We are informed by it how precious to God is the life of man; for, if a murder had been committed by some unknown person, He requires an expiation to be made, whereby the neighboring cities should purge themselves from the pollution of the crime. … God chose a heifer that had not born a yoke, in order that the satisfaction made by innocent blood might be represented in a more lively manner; whilst it was to be killed in a desert place, that the pollution might be removed from the cultivated lands. … At the same time, also, they ask for pardon, because it might have been through their carelessness that the man was smitten … God at length declares that He will not impute it to them, when they have duly performed this rite of expiation; not because the heifer was the price of satisfaction to propitiate God, but because in this way they humbly reconciled themselves to Him, and shut the door against murders for the time to come.
John Calvin, Commentaries, on 21:1–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 21:1–9They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu 21:3, Deu 21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. … The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu 21:6, Deu 21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. … The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. … This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it.
They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu 21:3, Deu 21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. … The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu 21:6, Deu 21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. … The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. … This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it.
Matthew Henry, Commentary on the Whole Bible, on 21:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 21:23for he that is hanged is accursed of God: plainly appears to be so, having committed some foul sin which has brought the curse of God upon him … and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that"because he sinned before the Lord he is hanged,''and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage … and hence this is applied to Christ by the apostle, in Galatians 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered
for he that is hanged is accursed of God: plainly appears to be so, having committed some foul sin which has brought the curse of God upon him … and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that"because he sinned before the Lord he is hanged,''and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage … and hence this is applied to Christ by the apostle, in Galatians 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered
John Gill, An Exposition of the Old and New Testament, on 21:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 21:18–21His father and mother - The consent of both is required to prevent the abuse of this law to cruelty. … Unto the elders - Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.
His father and mother - The consent of both is required to prevent the abuse of this law to cruelty. … Unto the elders - Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.
John Wesley, Explanatory Notes upon the Old Testament, on 21:19; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Deuteronomy 21
Deuteronomy 21:1–23, World English Bible
Deuteronomy 21 in the Bible · Told in the Story: Chapter 17, Laws for the Land
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 21:1–9If a murder be committed in any place, and he that did it be not found, nor is there any suspicion upon one as if he had hated the man, and so had killed him, let there be a very diligent inquiry made after the man, and rewards proposed to any one who will discover him; but if still no information can be procured, let the magistrates and senate of those cities that lie near the place in which the murder was committed, assemble together, and measure the distance from the place where the dead body lies; … then the priests and Levites, and the senate of that city, shall take water and wash their hands over the head of the heifer; and they shall openly declare that their hands are innocent of this murder, and that they have neither done it themselves, nor been assisting to any that did it. They shall also beseech God to be merciful to them, that no such horrid act may any more be done in that land.
Josephus, Antiquities of the Jews, Antiquities 4.8.16; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Deuteronomy 21:22–23And thus it is that we bury all whom the laws condemn to die, upon any account whatsoever. Let our enemies that fall in battle be also buried; nor let any one dead body lie above the ground, or suffer a punishment beyond what justice requires.
Josephus, Antiquities of the Jews, Antiquities 4.8.24; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Deuteronomy 21:1–9We are informed by it how precious to God is the life of man; for, if a murder had been committed by some unknown person, He requires an expiation to be made, whereby the neighboring cities should purge themselves from the pollution of the crime. … God chose a heifer that had not born a yoke, in order that the satisfaction made by innocent blood might be represented in a more lively manner; whilst it was to be killed in a desert place, that the pollution might be removed from the cultivated lands. … At the same time, also, they ask for pardon, because it might have been through their carelessness that the man was smitten … God at length declares that He will not impute it to them, when they have duly performed this rite of expiation; not because the heifer was the price of satisfaction to propitiate God, but because in this way they humbly reconciled themselves to Him, and shut the door against murders for the time to come.
John Calvin, Commentaries, on 21:1–9; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Deuteronomy 21:1–9They were to bring a heifer down into a rough and unoccupied valley, and to kill it there, Deu 21:3, Deu 21:4. This was not a sacrifice (for it was not brought to the altar), but a solemn protestation that thus they would put the murderer to death if they had him in their hands. … The elders were to wash their hands in water over the heifer that was killed, and to profess, not only that they had not shed this innocent blood themselves, but that they knew not who had (Deu 21:6, Deu 21:7), nor had knowingly concealed the murderer, helped him to make his escape, or been any way aiding or abetting. … The priests were to pray to God for the country and nation, that God would be merciful to them, and not bring upon them the judgments which the connivance at the sin of murder would deserve. … This solemnity was appointed, (1.) That it might give occasion to common and public discourse concerning the murder, which perhaps might some way or other occasion the discovery of it.
Matthew Henry, Commentary on the Whole Bible, on 21:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Deuteronomy 21:23for he that is hanged is accursed of God: plainly appears to be so, having committed some foul sin which has brought the curse of God upon him … and therefore having hereby suffered the rigour of the law, the curse of it, his body was ordered to be taken down; for the words are not a reason of his being hanged, but a reason why being hanged, and so openly accursed, he should not remain hanging, but be taken down and buried: the meaning is not, as Onkelos gives it, that"because he sinned before the Lord he is hanged,''and particularly was guilty of blasphemy; which is given as the reason of his being hanged, and as the sense of this passage … and hence this is applied to Christ by the apostle, in Galatians 3:13 showing, that his hanging on the tree was an indication and proof of his being made sin and a curse for his people, or that he bore the curse of the law for their sins, and that the taking of him down from the tree, and burying him, signified the removing the curse from him and his people for whom he suffered
John Gill, An Exposition of the Old and New Testament, on 21:23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Deuteronomy 21:18–21His father and mother - The consent of both is required to prevent the abuse of this law to cruelty. … Unto the elders - Which was a sufficient caution to preserve children from the malice of any hard - hearted parents, because these elders were first to examine the cause with all exactness, and then to pronounce the sentence.
John Wesley, Explanatory Notes upon the Old Testament, on 21:19; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.