Deuteronomy 21:4
bring the heifer to a valley with running water that has not been plowed or sown, and break its neck there by the stream.
the elders of that city
In ancient Israel, the elders were respected leaders and decision-makers within the community. The Hebrew word for "elders" is "זְקֵנִים" (zəqēnîm), which denotes those with wisdom and experience. Their involvement in this ritual underscores the communal responsibility for justice and purity, reflecting the importance of leadership in maintaining societal order and spiritual integrity.

shall bring the heifer
The heifer, or "פָּרָה" (parah) in Hebrew, is a young cow that has not borne a calf. In this context, it symbolizes innocence and purity. The use of a heifer in this ritual highlights the need for a blameless sacrifice to atone for the unsolved murder, pointing to the seriousness with which God views the shedding of innocent blood.

down to a valley
The Hebrew word for "valley" is "נַחַל" (nachal), which often refers to a wadi or a ravine. Valleys in biblical times were significant as places of fertility and life, but also as locations for solemn rituals. This setting emphasizes the gravity of the act being performed, away from the city, in a secluded and natural environment.

with running water
The phrase "running water" translates from the Hebrew "מַיִם חַיִּים" (mayim chayyim), meaning "living water." This symbolizes purification and life. The presence of living water in the ritual signifies the cleansing power of God, who alone can purify the land from the defilement of innocent blood.

which has not been plowed or sown
This description indicates a land that is untouched and pure, "אֲשֶׁר לֹא יֵעָבֵד בּוֹ וְלֹא יִזָּרֵעַ" (asher lo ye'aved bo velo yizzara). The unworked land represents a state of innocence and neutrality, suitable for a ritual seeking to restore purity and justice.

they shall break the heifer’s neck
The act of breaking the heifer's neck, "וְעָרְפוּ שָׁם אֶת-הָעֶגְלָה" (ve'arfu sham et-ha'eglah), is a solemn and irreversible act. It signifies the seriousness of the crime and the community's commitment to seeking atonement. This act of sacrifice without shedding blood points to the gravity of the situation and the need for divine intervention.

there in the valley
The location "in the valley" underscores the separation from the community, indicating that the act of atonement is both a public and a sacred duty. It serves as a reminder of the community's collective responsibility to uphold justice and seek God's mercy in times of moral crisis.

Persons / Places / Events
1. Elders of the City
These are the leaders or representatives of the city closest to where a slain person is found. They are responsible for performing the ritual described in this passage.

2. Heifer
A young cow that has not borne a calf. In this context, it is used as a sacrificial animal in a ritual to atone for an unsolved murder.

3. Valley with Running Water
A specific location chosen for the ritual. The valley is described as having running water and being unplowed and unsown, symbolizing purity and untouched nature.

4. Ritual of Breaking the Heifer’s Neck
This act is part of a ceremonial process to atone for the bloodshed and to seek God's mercy and forgiveness for the community.
Teaching Points
The Seriousness of Sin and Bloodshed
The ritual underscores the gravity of murder and the communal responsibility to seek atonement and justice.

The Role of Community Leaders
Elders are called to act on behalf of the community, highlighting the importance of godly leadership and accountability.

Symbolism of Purity and Atonement
The use of an unplowed, unsown valley and a heifer symbolizes purity and the need for a fresh start, pointing to the cleansing power of Christ’s sacrifice.

God’s Provision for Justice
The ritual reflects God’s provision for justice and reconciliation, reminding us of His ultimate plan for redemption through Jesus.

The Importance of Seeking God’s Mercy
The act of breaking the heifer’s neck is a plea for God’s mercy, teaching us the importance of repentance and seeking forgiveness.
Bible Study Questions
1. How does the role of the elders in this passage reflect the responsibilities of spiritual leaders today?

2. In what ways does the ritual of the heifer point to the need for atonement and how does this connect to the sacrifice of Jesus?

3. What does the choice of an unplowed, unsown valley teach us about the nature of God’s forgiveness and new beginnings?

4. How can we apply the principle of communal responsibility for sin in our own communities and churches?

5. Reflect on a time when you sought God’s mercy and forgiveness. How does this passage encourage you to continue seeking reconciliation with God and others?
Connections to Other Scriptures
Numbers 35:33-34
This passage discusses the defilement of the land by bloodshed and the need for atonement, emphasizing the seriousness of murder and the need for justice.

Hebrews 9:22
This verse highlights the necessity of blood for atonement, connecting the Old Testament sacrificial system to the ultimate sacrifice of Christ.

Psalm 23:2
The imagery of a valley with running water can be connected to the peaceful and restorative nature of God’s provision and guidance.
Atonement for Unknown SinR.M. Edgar Deuteronomy 21:1-9
Expiating Unknown MurderC. Simeon, M. A.Deuteronomy 21:1-9
God's Value of Individual LifeJ. Wolfendale.Deuteronomy 21:1-9
Purification from Guilt of an Uncertain MurderJ. Orr Deuteronomy 21:1-9
The Creation of Righteous, Public SentimentD. Davies Deuteronomy 21:1-9
People
Levi, Moses
Places
Beth-baal-peor
Topics
Beheaded, Break, Bring, Broken, Cow, Eared, Elders, Ever-flowing, Flowing, Heifer, Heifer's, Neck, Planted, Ploughed, Plowed, Rough, Running, Sown, Stream, Strike, Tilled, Valley, Watercourse
Dictionary of Bible Themes
Deuteronomy 21:1-9

     4290   valleys
     7315   blood, basis of life
     8278   innocence, teaching on

Library
The Dead Christ
It was not usual to remove bodies from the cross immediately after their death. They were allowed to hang, exposed to the weather, till they rotted and fell to pieces; or they might be torn by birds or beasts; and at last a fire was perhaps kindled beneath the cross to rid the place of the remains. Such was the Roman custom; but among the Jews there was more scrupulosity. In their law there stood this provision: "If a man have committed a sin worthy of death, and he be put to death, and thou hang
James Stalker—The Trial and Death of Jesus Christ

A Condensed Guide for Life
'My son, if thine heart be wise, my heart shall rejoice, even mine. 16. Yea, my reins shall rejoice, when thy lips speak right things. 17. Let not thine heart envy sinners: but be thou in the fear of the Lord all the day long. 18. For surely there is an end; and thine expectation shall not be cut off. 19. Hear thou, my son, and be wise, and guide thine heart in the way. 20. Be not among winebibbers; among riotous eaters of flesh: 21. For the drunkard and the glutton shall come to poverty: and drowsiness
Alexander Maclaren—Expositions of Holy Scripture

Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

Messiah Suffering and Wounded for Us
Surely He hath borne our griefs, and carried our sorrows: ..... He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. W hen our Lord was transfigured, Moses and Elijah appeared in glory and conversed with Him. Had we been informed of the interview only, we should probably have desired to know the subject of their conversation, as we might reasonably suppose it turned upon very interesting and important
John Newton—Messiah Vol. 1

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

The Morning of Good Friday.
The pale grey light had passed into that of early morning, when the Sanhedrists once more assembled in the Palace of Caiaphas. [5969] A comparison with the terms in which they who had formed the gathering of the previous night are described will convey the impression, that the number of those present was now increased, and that they who now came belonged to the wisest and most influential of the Council. It is not unreasonable to suppose, that some who would not take part in deliberations which were
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Crucifixion.
Subdivision D. Jesus Found to Be Dead. His Body Buried and Guarded in the Tomb. ^A Matt. XXVII. 57-66; ^B Mark XV. 42-47; ^C Luke XXIII. 50-56; ^D John XIX. 31-42. ^d 31 The Jews therefore, because it was the Preparation, that the bodies should not remain on the cross upon the sabbath (for the day of that sabbath was a high day ), asked of Pilate that their legs might be broken, and that they might be taken away. [According to rabbinical writing a few hours before the Sabbath were called the Preparation;
J. W. McGarvey—The Four-Fold Gospel

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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