Deuteronomy 21:6
Then all the elders of the city nearest the victim shall wash their hands by the stream over the heifer whose neck has been broken,
Then all the elders of the city
The term "elders" refers to the respected leaders and decision-makers within the community. In ancient Israel, elders were often older men who held positions of authority and were responsible for maintaining justice and order. The Hebrew word for elders, "זְקֵנִים" (zekenim), implies wisdom and experience. This phrase highlights the communal responsibility and the role of leadership in addressing unresolved issues, such as an unsolved murder, emphasizing the importance of collective accountability in maintaining societal justice.

nearest the victim
This phrase indicates the proximity of the city to the crime, suggesting a sense of responsibility for the community closest to the incident. The Hebrew context underscores the idea of communal involvement in justice, where the nearest city must take action to atone for the bloodshed. This reflects the biblical principle that sin and its consequences affect not just individuals but the community as a whole, necessitating a collective response to restore righteousness.

shall wash their hands
The act of washing hands is symbolic of innocence and purification. In Hebrew culture, this ritual signifies the elders' declaration of their non-involvement in the crime and their desire to be cleansed from any guilt associated with the unsolved murder. This practice is reminiscent of Pilate washing his hands in the New Testament, symbolizing a desire to be free from responsibility. It serves as a public declaration of innocence and a plea for divine forgiveness and justice.

over the heifer
The heifer, a young cow, is central to this ritual. In ancient Israel, animals were often used in sacrificial rites to atone for sin or seek divine favor. The heifer here represents a substitute, bearing the community's guilt and facilitating reconciliation with God. The use of a heifer, which had not been yoked or used for labor, signifies purity and innocence, underscoring the gravity of the ritual and the community's earnestness in seeking atonement.

whose neck was broken
Breaking the neck of the heifer is a significant act, symbolizing the severity of the crime and the community's earnestness in seeking atonement. This act of sacrifice, rather than a blood offering, emphasizes the seriousness of the unsolved murder and the community's commitment to justice. It reflects the biblical principle that life is sacred and that atonement is necessary to restore peace and order.

in the valley
The valley, often a secluded and neutral place, serves as the setting for this ritual. In biblical times, valleys were sometimes associated with judgment and decision-making. The choice of a valley for this ceremony underscores the solemnity and neutrality of the act, away from the city, symbolizing a fresh start and the hope for divine intervention to cleanse the land from the defilement of innocent blood. This setting reinforces the community's desire for reconciliation and divine justice.

Persons / Places / Events
1. Elders of the City
These are the leaders or senior figures in the community responsible for maintaining justice and order. In this context, they represent the community in a ritual of atonement.

2. The Victim
Refers to the person found slain, whose murderer is unknown. This situation necessitates a communal response to atone for the bloodshed.

3. The Heifer
A young cow used in the ritual. Its neck is broken as part of the atonement process, symbolizing the community's desire to cleanse themselves of guilt.

4. The Valley
A specific location chosen for the ritual, often a place that is not cultivated, symbolizing a separation from daily life and a focus on spiritual matters.

5. The Ritual of Handwashing
A symbolic act performed by the elders to declare their innocence and the community's desire for purification from the guilt of innocent bloodshed.
Teaching Points
Communal Responsibility
The passage highlights the importance of community responsibility in addressing sin and injustice. It teaches that even when the perpetrator is unknown, the community must seek to make things right before God.

Symbolism of Purity
The act of handwashing symbolizes a desire for purity and innocence. In our lives, we must seek spiritual cleansing and strive to live blamelessly.

Atonement and Repentance
The breaking of the heifer's neck and the washing of hands signify atonement and repentance. This reminds us of the need for genuine repentance and seeking God's forgiveness.

Leadership Accountability
The elders' involvement underscores the role of leaders in guiding their communities towards righteousness and justice. Leaders today should also take responsibility for addressing wrongs and leading by example.

The Value of Life
The ritual underscores the sanctity of life and the seriousness of bloodshed. It calls us to value life and seek justice for the innocent.
Bible Study Questions
1. How does the ritual described in Deuteronomy 21:6 reflect the community's responsibility for justice, and how can we apply this principle in our communities today?

2. In what ways does the act of handwashing in this passage relate to other biblical instances of handwashing, and what does it teach us about the symbolism of purity?

3. How can the concept of atonement in Deuteronomy 21:6 deepen our understanding of Christ's atonement for our sins?

4. What role do leaders play in addressing communal sin according to this passage, and how can this be applied to leadership in the church today?

5. How does this passage emphasize the value of human life, and what steps can we take to uphold this value in our daily interactions and decisions?
Connections to Other Scriptures
Matthew 27:24
Pilate washes his hands to symbolize his innocence in the crucifixion of Jesus, echoing the ritual in Deuteronomy 21:6.

Psalm 26:6
David speaks of washing his hands in innocence, which parallels the symbolic act of the elders in Deuteronomy.

1 John 1:9
Discusses confession and cleansing from sin, which relates to the community's desire for atonement and purification.
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, Body, Broken, Cow, Dead, Elders, Hands, Heifer, Nearest, Neck, Responsible, Slain, Town, Valley, Wash, Washing, Watercourse
Dictionary of Bible Themes
Deuteronomy 21:1-9

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

Deuteronomy 21:6-7

     5156   hand
     5865   gestures
     7478   washing

Deuteronomy 21:6-9

     7426   ritual washing

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

Links
Deuteronomy 21:6 NIV
Deuteronomy 21:6 NLT
Deuteronomy 21:6 ESV
Deuteronomy 21:6 NASB
Deuteronomy 21:6 KJV

Deuteronomy 21:6 Commentaries

Bible Hub
Deuteronomy 21:5
Top of Page
Top of Page