Deuteronomy 21:7
and they shall declare, "Our hands did not shed this blood, nor did our eyes see it.
and they shall declare
This phrase indicates a formal proclamation or testimony. In the Hebrew context, the act of declaring is not merely speaking but making a solemn statement before God and the community. The Hebrew word for "declare" is "עָנָה" (anah), which can also mean to answer or respond. This reflects the seriousness of the situation, where the elders of the city are responding to a divine requirement for justice and truth. It underscores the importance of communal responsibility and the need for leaders to uphold righteousness.

Our hands did not shed this blood
The phrase emphasizes innocence and the rejection of guilt. In ancient Israel, the shedding of innocent blood was a grave sin that defiled the land (Numbers 35:33). The hands symbolize action and responsibility. By stating "our hands did not shed this blood," the elders are asserting their non-involvement in the crime. This declaration is part of a ritual to absolve the community from the guilt of unsolved murder, highlighting the value placed on life and the community's role in seeking justice.

nor did our eyes see it done
This part of the verse speaks to the concept of witness and accountability. In Hebrew culture, seeing was equated with knowing and bearing witness. The phrase implies that the elders had no knowledge or complicity in the crime. It reflects the biblical principle that those who witness wrongdoing have a responsibility to act (Leviticus 5:1). The absence of witnesses in this case necessitates a ritual to cleanse the community from bloodguilt, demonstrating the importance of maintaining purity and justice in the land.

Persons / Places / Events
1. Elders of the City
These are the leaders or representatives of the city who are responsible for making judgments and decisions on behalf of the community. In the context of Deuteronomy 21, they play a crucial role in the ritual of atonement for an unsolved murder.

2. Priests, the sons of Levi
The Levitical priests are involved in the ritual process, as they are the ones who minister before the Lord and are responsible for spiritual matters, including atonement and purification.

3. The Nearest City
This refers to the city closest to where an unsolved murder has occurred. The elders of this city are responsible for performing the ritual to atone for the bloodshed.

4. The Heifer
A young cow that has not been worked or yoked, used in the ritual of atonement. It is brought to a valley with running water and its neck is broken as part of the ceremony.

5. The Valley with Running Water
A specific location where the ritual takes place. The running water symbolizes cleansing and life, and the valley is a place set apart for this solemn act.
Teaching Points
The Sanctity of Life
The ritual underscores the value God places on human life and the seriousness of bloodshed. It reminds us to uphold the sanctity of life in our communities and personal lives.

Community Responsibility
The involvement of the city's elders highlights the communal responsibility for justice and righteousness. We are called to be active participants in maintaining justice and addressing wrongs in our communities.

The Need for Atonement
The ritual points to the necessity of atonement for sin and wrongdoing. It foreshadows the ultimate atonement through Christ, encouraging us to seek forgiveness and reconciliation with God.

Symbolism of Cleansing
The use of running water in the ritual symbolizes cleansing and renewal. This invites us to reflect on the cleansing power of God's grace in our lives.

Role of Leadership
The elders' role in the ritual emphasizes the importance of godly leadership. Leaders are called to act justly and guide their communities in accordance with God's laws.
Bible Study Questions
1. How does the ritual described in Deuteronomy 21:7 reflect the value God places on human life, and how can we apply this principle in our daily interactions?

2. In what ways does the communal responsibility for atonement in this passage challenge us to address issues of justice and righteousness in our own communities?

3. How does the concept of atonement in Deuteronomy 21 connect to the ultimate atonement provided by Jesus Christ, and what does this mean for our understanding of forgiveness?

4. What is the significance of the running water in the ritual, and how can we experience God's cleansing and renewal in our spiritual lives today?

5. How can the role of the elders in this passage inform our understanding of leadership within the church and our communities?
Connections to Other Scriptures
Numbers 35
This chapter discusses the cities of refuge and the laws concerning murder and manslaughter, providing a broader context for understanding the importance of atonement for bloodshed.

Leviticus 4
This chapter outlines the sin offerings and the process of atonement, which parallels the ritual described in Deuteronomy 21, emphasizing the need for purification and reconciliation with God.

Hebrews 9
This New Testament passage discusses the ultimate atonement through Christ, connecting the Old Testament rituals to the fulfillment found in Jesus' sacrifice.
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
Blood, Death, Hands, Shed, Speak, Testify
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
     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

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