you are to cut off her hand. You must show her no pity. you shall cut off her handThis phrase is a directive given within the context of a legal and moral code for the Israelites. The Hebrew root for "cut off" is "קָצַץ" (qatsats), which implies a decisive and irreversible action. This severe punishment reflects the seriousness with which the law treated the violation of personal boundaries and the sanctity of the human body. In ancient Near Eastern cultures, physical mutilation was a common form of punishment, serving both as a deterrent and a means of maintaining social order. The hand, in this context, symbolizes agency and action, and its removal signifies the cessation of wrongful deeds. This directive underscores the importance of justice and the protection of individuals within the community. You must show her no pity
The Hebrew word for "pity" is "חָמַל" (chamal), which conveys a sense of compassion or sparing someone from deserved consequences. The command to show "no pity" emphasizes the necessity of impartial justice, even when emotions might incline one towards leniency. This reflects a broader biblical principle that justice must be upheld to maintain the integrity of the community and the law. In the ancient world, where personal vendettas and familial loyalties could easily sway judgment, this command serves as a reminder that God's law transcends personal feelings. It calls for a commitment to righteousness and fairness, ensuring that justice is not compromised by subjective emotions. This principle is echoed throughout Scripture, highlighting the balance between justice and mercy in the character of God. Persons / Places / Events 1. MosesThe author of Deuteronomy, delivering God's laws to the Israelites. 2. IsraelitesThe audience receiving the law, God's chosen people, preparing to enter the Promised Land. 3. The WomanA hypothetical figure in the law who intervenes in a fight between two men. 4. The ManThe husband or relative of the man being attacked, whose honor and rights are being defended. 5. The Promised LandThe land of Canaan, where the Israelites are to live according to God's laws. Teaching Points Understanding ContextThis law was given in a specific cultural and historical context where honor and family rights were paramount. It reflects the seriousness of maintaining social order and justice. Principle of JusticeThe law emphasizes the importance of justice and proportionality. It serves as a deterrent against taking the law into one's own hands and ensures that punishment fits the crime. Mercy and ForgivenessWhile the Old Testament law is strict, the New Testament calls believers to a higher standard of mercy and forgiveness, as taught by Jesus. Respect for OthersThe passage underscores the importance of respecting others' rights and boundaries, a principle that remains relevant today. Application in Modern ContextWhile the specific punishment is not applicable today, the underlying principles of justice, respect, and order are timeless and can guide Christian conduct. Bible Study Questions 1. How does understanding the cultural and historical context of Deuteronomy 25:12 help us interpret its meaning today? 2. In what ways does the principle of "an eye for an eye" relate to modern concepts of justice and fairness? 3. How can we apply the teachings of Jesus in Matthew 5:38-42 to situations where we feel wronged or attacked? 4. What are some practical ways we can show respect for others' rights and boundaries in our daily lives? 5. How can we balance the call for justice with the call for mercy and forgiveness in our personal relationships? Connections to Other Scriptures Exodus 21:22-25This passage discusses the principle of lex talionis, or "an eye for an eye," which is a broader context for understanding justice and proportionality in the law. Matthew 5:38-42Jesus references the principle of "an eye for an eye" and teaches about mercy and forgiveness, offering a New Testament perspective on justice. Leviticus 24:19-20Similar laws about retribution and justice, emphasizing the importance of maintaining order and fairness within the community. Proverbs 6:16-19Lists things the Lord hates, including hands that shed innocent blood, which can be related to the seriousness of wrongful actions. Romans 12:19Paul speaks about leaving vengeance to God, which can be seen as a New Testament application of justice and mercy. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Cut, Eye, Hast, Pity, SpareDictionary of Bible Themes Deuteronomy 25:12 5372 knife
5571 surgery Library Therefore at that Time, when the Law Also...
27. Therefore at that time, when the Law also, following upon the days of the Patriarchs, [2010] pronounced accursed, whoso raised not up seed in Israel, even he, who could, put it not forth, but yet possessed it. But from the period that the fullness of time hath come, [2011] that it should be said, "Whoso can receive, let him receive," [2012] from that period even unto this present, and from henceforth even unto the end, whoso hath, worketh: whoso shall be unwilling to work, let him not falsely …
St. Augustine—On the Good of MarriageThe Doctrine of Arbitrary Scriptural Accommodation Considered.
"But the Righteousness which is of Faith speaketh on this wise,--Say not in thine heart, Who shall ascend into Heaven?' (that is, to bring Christ down from above:) or, Who shall descend into the deep?' (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth; and in thine heart:' that is, the word of Faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from …
John William Burgon—Inspiration and Interpretation Nor, Because I Called Ruth Blessed, Anna More Blessed...
10. Nor, because I called Ruth blessed, Anna more blessed, in that the former married twice, the latter, being soon widowed of her one husband, so lived long, do you straightway also think that you are better than Ruth. Forsooth different in the times of the Prophets was the dispensation of holy females, whom obedience, not lust, forced to marry, for the propagation of the people of God, [2242] that in them Prophets of Christ might be sent beforehand; whereas the People itself also, by those things …
St. Augustine—On the Good of Widowhood. Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the …
J. W. McGarvey—The Four-Fold Gospel Of those who are Able to Profit Others by virtuous Example in Supreme Rule, but Fly from it in Pursuit of their Own Ease.
For there are some who are eminently endowed with virtues, and for the training of others are exalted by great gifts, who are pure in zeal for chastity, strong in the might of abstinence, filled with the feasts of doctrine, humble in the long-suffering of patience, erect in the fortitude of authority, tender in the grace of loving-kindness, strict in the severity of justice. Truly such as these, if when called they refuse to undertake offices of supreme rule, for the most part deprive themselves …
Leo the Great—Writings of Leo the Great Genealogy of Jesus According to Matthew.
^A Matt. I. 1-17. ^a 1 The book of the generation [or genealogy] of Jesus Christ, the son of David [the Messiah was promised to David--II. Sam. vii. 16; John vii. 42], the son of Abraham. [Messiah was also promised to Abraham--Gen. xxii. 18; Gal. iii. 16.] 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judah and his brethren [mentioned here because they were the heads of the tribes for whom especially Matthew wrote his Gospel]; 3 and Judah begat Perez and Zerah [these two were twins] …
J. W. McGarvey—The Four-Fold Gospel The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety The Roman Pilgrimage: the Miracles which were Wrought in It.
[Sidenote: 1139] 33. (20). It seemed to him, however, that one could not go on doing these things with sufficient security without the authority of the Apostolic See; and for that reason he determined to set out for Rome, and most of all because the metropolitan see still lacked, and from the beginning had lacked, the use of the pall, which is the fullness of honour.[507] And it seemed good in his eyes[508] that the church for which he had laboured so much[509] should acquire, by his zeal and labour, …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5, …
J. W. McGarvey—The Four-Fold Gospel Preaching (iii. ).
Eternal Fulness, overflow to me Till I, Thy vessel, overflow for Thee; For sure the streams that make Thy garden grow Are never fed but by an overflow: Not till Thy prophets with Thyself run o'er Are Israel's watercourses full once more. Again I treat of the sermon. We have looked, my younger Brother and I, at some main secrets and prescriptions for attractive preaching. What shall I more say on the subject of the pulpit? In the first place I will offer a few miscellaneous suggestions, and then …
Handley C. G. Moule—To My Younger Brethren Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where …
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 25:12 NIVDeuteronomy 25:12 NLTDeuteronomy 25:12 ESVDeuteronomy 25:12 NASBDeuteronomy 25:12 KJV
Deuteronomy 25:12 Commentaries
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