Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Deuteronomy 21 Introduction
If a man be found slain in a field, and the cause of his death be unknown, the murder shall be expiated by the sacrifice of a heifer in an uncultivated valley, Deuteronomy 21:1-4. The rites to be used on the occasion, Deuteronomy 21:5-9. The ordinance concerning marriage with a captive, Deuteronomy 21:10-14. The law relative to the children of the hated and beloved wives: if the son of the hated wife should be the first-born he shall not be disinherited by the son of the beloved wife, but shall have a double portion of all his father's goods, Deuteronomy 21:15-18. The law concerning the stubborn and rebellious son, who, when convicted, is to be stoned to death, Deuteronomy 21:19-21. Of the person who is to be hanged, Deuteronomy 21:22. His body shall not be left on the tree all night; every one that is hanged on a tree is accursed of God, Deuteronomy 21:23.
INTRODUCTION TO Deuteronomy 21
This chapter treats of the beheading of the heifer, for the expiation of unknown murder, and the rules to be observed in it, Deuteronomy 21:1 of a beautiful captive woman an Israelite is desirous of having for his wife, and what methods he must take to accomplish it, Deuteronomy 21:10, of giving the double portion to the firstborn, which he must not be deprived of in favour of the son of a beloved wife, Deuteronomy 21:15 and of the stubborn and rebellious son, who remaining so must be put to death, Deuteronomy 21:18 and of burying a person hanged on a tree the same day he is executed, Deuteronomy 21:22.
Of the Expiation of an Untraced Murder
If a slain man be found in the open country and his slayer is not known the elders of the nearest town shall take a heifer not yet wrought with to an uncultivated valley with a stream and break its neck (Deuteronomy 21:1-4); and priests shall attend (Deuteronomy 21:5); and the elders, washing their hands over the heifer, shall testify that they neither shed this blood nor saw it shed, and pray for forgiveness, and the blood shall be forgiven and the guilt removed (Deuteronomy 21:6-9).—Peculiar to D, it opens and closes in the Sg. address and with D’s formulas (Deuteronomy 21:1; Deuteronomy 21:8-9); the latter also appear with the entrance of the priests (Deuteronomy 21:5). The rest has no trace of the direct address (except in the doubtful 3a) nor of D’s formulas. Note, too, in the opening of Deuteronomy 21:9, how emphatically the return to the direct address is made by a variation—and thou—of the formula with which D closes similar laws; as if he felt some such junction were needed between what he had been quoting and his own addition. All this suggests that D has incorporated, and rounded off, an older law or custom; and the suggestion is confirmed by the primitive character of that custom, the fact that it implies sacrifice (see on 3 f.) which, according to D, is valid only at the One Altar, and that the earlier authorities in Israel, the elders, perform this. That the law is found only in D points to its having been a local practice. That he altered any of the original details cannot be positively affirmed; but it is noteworthy that while the definition of the heifer and the place of its killing imply a sacrifice, and the running water may be held to mean that originally the animal’s blood was shed into it, there is now in the law no mention of its blood, but its neck is to be broken, as if it were not a regular sacrifice.
It is possible that Deuteronomy 21:2, with its reference to the judges, belongs not to the law quoted but to D; and very probable that both the elders in that v. and the whole of Deuteronomy 21:5 are additions later than D.—Steuern. assigns the bulk of the passage to the code of his Pl. author on the ground that elders are also mentioned in other passages which he assigns to that, e.g. Deuteronomy 19:11 f., and that his Sg. author does not know of the elders.
The principle of this law, that an untraced murder must be ritually expiated, and the associated principle that the community in which it happened are responsible till expiation has been offered, prevailed among the Semites as well as with other peoples. Ḫammurabi enjoins (§ 23) that if a highwayman has not been caught the man robbed shall swear what he has lost, and have this restored by the governor of the district in which the robbery took place; and (§ 24) that if a life has been lost the city or district governor shall pay 1 mina of silver to the deceased’s relatives. W. R. Smith points out that in Arabia when a man was found slain the people of the place had to swear they were not the murderers (Kinship and Marriage, etc., 263) and that in the Kitâb el-Aghani ix. 178, l. 25 ff. the responsibility for a homicide is thrown on the nearest homestead, dar (MS note quoted by Driver). Cp. Doughty Ar. Des., i. 176. I add a modern instance of communal responsibility which resembles the case in § 23 of Ḫammurabi’s Code. In 1901 when encamped at Banias, although we had the usual watchman given us by the village, one of our horses was stolen by night. The dragoman, without telling me, appealed to two soldiers from the garrison of Mejdel esh-Shems who were passing. They summoned to our camp the elders of the village who denied on oath that they had been guilty of the crime or knew the criminal. They were very respectable looking ancients and our Western instincts of justice were wounded by the proposal that the whole gang of them should at once be marched off ‘elbow-tight’ to the prison at Mejdel. They offered a substitute for the stolen horse, but when this arrived it proved to be a very inferior animal, and was refused. After 24 hours the missing beast was produced, and we went our way uncertain whether it had been stolen with the connivance of the elders or not; but thankful for the institution of communal responsibility.—Cp. Baldensperger, PEFQ, 1906, 14.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
De 21:1-9.
De 21:1-9.
EXPIATION OF UNCERTAIN MURDER.
1-6. If one be found slain . . . lying in the field, and it be not known who hath slain him--The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the effusion of innocent, unexpiated blood. According to Jewish writers, the Sanhedrin, taking charge of such a case, sent a deputation to examine the neighborhood. They reported to the nearest town to the spot where the body was found. An order was then issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a "rough valley" which might be at a considerable distance, and which, as the original implies, was a wady, a perennial stream, in the waters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation; the washing of the hands, which was an ancient act symbolical of innocence--the whole of the ceremonial was calculated to make a deep impression on the Jewish, as well as on the Oriental, mind generally; to stimulate the activity of the magistrates in the discharge of their official duties; to lead to the discovery of the criminal, and the repression of crime.
If one be found slain,.... After public war with an enemy, Moses proceeds to speak of a private quarrel and fight of one man with another, in which one is slain, as Aben Ezra observes:
in the land which the Lord thy God giveth thee to possess it; where murders might be committed more secretly, and remain undiscovered, when they came to live in separate cities, towns, and villages, with fields adjacent to them, than now encamped together:
lying in the field; where the quarrel begun, and where the fight was fought: or, however, where the murderer met with his enemy, and slew him, and left him; it being common for duels to be fought, and murders committed in a field; the first murder in the world was committed in such a place, Genesis 4:8. The Targum of Jonathan is,"not hidden under an heap, not hanging on a tree, nor swimming on the face of the waters;''which same things are observed in the Misnah (i), and gathered from some words in the text:
in the land, and so not under a heap:
lying, and so not hanging:
in the field, and so not swimming on the water:
and it be not known who hath slain him; the parties being alone, and no witnesses of the fact, at least that appear; for, if it was known, the heifer was not beheaded, later mentioned (k); and one witness in this case was sufficient, and even one that was not otherwise admitted.
(i) Sotah, c. 9. sect. 2.((k) Maimon. Hilchot Rotzeach, c. 9. sect. 11, 12.
How to expiate an uncertain murder, Deu 21:1-19. The usage of a captive taken to wife, Deu 21:10-14. The first born, though the son of the hated, is not to be disinherited, Deu 21:15-17. The punishment of a stubborn son, viz. death, Deu 21:18-21. The cursed death of them that are hanged, Deu 21:22,23.
In the field, or, in the city, or any place, only the field is named, as the place where such murders are most commonly committed, and most easily concealed.
Verses 1-9. - If a body was found lying dead from a wound, and it was not known by whom the wound had been inflicted, the whole land would be involved in the guilt of the murder, unless it was duly expiated as here directed. First, the elders and judges (presumably of the neighboring towns; of Josephus, 'Antiq.' 4:8, 16) were to meet, the former as magistrates representing the communities, the latter as administrators of the law, and were to measure the distance from the body of the slain man to each of the surrounding towns, in order to ascertain which was the nearest. This ascertained, upon that town was to be laid the duty of expiating the crime.
In this chapter provision is made, I. For the putting away of the guilt of blood from the land, when he that shed it had fled from justice, De 21:1-9. II. For the preserving of the honour of a captive maid, De 21:10-14. III. For the securing of the right of a first-born son, though he were not a favourite, De 21:15-17. IV. For the restraining and punishing of a rebellious son, De 21:18-21. V. For the maintaining of the honour of human bodies, which must not be hanged in chains, but decently buried, even the bodies of the worst malefactors, De 21:22,23.