Deuteronomy 16 — with JFB Commentary
The King James text with the Jamieson-Fausset-Brown commentary (1871, public domain) directly beneath the verses it explains. Verses without a JFB note stand alone.
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Deuteronomy 16
The Passover Kept
1Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night.
Jamieson-Fausset-Brown
CHAPTER 16
De 16:1-22. The Feast of the Passover.
1. Observe the month of Abib--or first-fruits. It comprehended the latter part of our March and the beginning of April. Green ears of the barley, which were then full, were offered as first-fruits, on the second day of the passover.
for in the month of Abib the Lord thy God brought thee out of Egypt by night--This statement is apparently at variance with the prohibition (Ex 12:22) as well as with the recorded fact that their departure took place in the morning (Ex 13:3; Nu 33:3). But it is susceptible of easy reconciliation. Pharaoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning.
CHAPTER 16
De 16:1-22. The Feast of the Passover.
1. Observe the month of Abib--or first-fruits. It comprehended the latter part of our March and the beginning of April. Green ears of the barley, which were then full, were offered as first-fruits, on the second day of the passover.
for in the month of Abib the Lord thy God brought thee out of Egypt by night--This statement is apparently at variance with the prohibition (Ex 12:22) as well as with the recorded fact that their departure took place in the morning (Ex 13:3; Nu 33:3). But it is susceptible of easy reconciliation. Pharaoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning.
2Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.
Jamieson-Fausset-Brown
2. Thou shalt therefore sacrifice the passover--not the paschal lamb, which was strictly and properly the passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (Nu 28:18, 19; 2Ch 35:8, 9), and from the allusion to the continued use of unleavened bread for seven days, whereas the passover itself was to be eaten at once. The words before us are equivalent to "thou shalt observe the feast of the passover."
2. Thou shalt therefore sacrifice the passover--not the paschal lamb, which was strictly and properly the passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (Nu 28:18, 19; 2Ch 35:8, 9), and from the allusion to the continued use of unleavened bread for seven days, whereas the passover itself was to be eaten at once. The words before us are equivalent to "thou shalt observe the feast of the passover."
3Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life.
Jamieson-Fausset-Brown
3. seven days shalt thou eat unleavened bread--a sour, unpleasant, unwholesome kind of bread, designed to be a memorial of their Egyptian misery and of the haste with which they departed, not allowing time for their morning dough to ferment.
3. seven days shalt thou eat unleavened bread--a sour, unpleasant, unwholesome kind of bread, designed to be a memorial of their Egyptian misery and of the haste with which they departed, not allowing time for their morning dough to ferment.
The Pulpit Commentary
(Comp. Exo_23:14-19; Exo_34:18, Exo_34:22-26; Lev_23:1-44. On the Passover, see Exo_12:1-51.; Exo_13:3-10.) The other great festivals of the Israelites, the Feast of Trumpets and the Day of Atonement, are not here referred to, because on these no assembling of the whole people at the sanctuary was required, and such assembling is the point of view under which the feasts are mainly regarded here.
The Feast of the Passover.
Deu_16:1, Deu_16:2
The month of Abib (cf. Exo_12:2; Exo_23:15). The time is referred to as a date well known to the people. Keep the passover; make (עַשִׂיתָ) or prepare the passover. This injunction refers primarily to the preparation of the Paschal lamb for a festal meal (Num_9:5); but here it is used in a wider sense as referring to the whole Paschal observance, which lasted for seven days. Hence the mention of sheep (צאֹן) and oxen (בְקָר) in Deu_16:2, and the reference to the eating of unleavened bread for seven days "therewith," i.e. with the Passover. The animal for the Paschal supper was expressly prescribed to be a yearling of the sheep or of the goats (שֶׂה), and this was to be consumed at one meal; but on the other days of the festival the flesh of other animals offered in sacrifice might be eaten. The term "Passover" here, accordingly, embraces the whole of the festive meals connected with the Passover proper—what the rabbins call chagigah (Maimon; in 'Kor-ban Pesach,' c. 10. § 12; cf. 2Ch_35:7, etc.).
Bread of affliction; bread such as is prepared in circumstances of trial and pressure, when there is no time or opportunity for the application of all the means required for the preparation of bread of the better sort. The Israelites had in haste and amid anxiety to prepare the Passover meal on the evening of their flight from Egypt, and so had to omit the leavening of their bread; and this usage they had to observe during the seven days of the festival in subsequent times, to remind them of the oppression the nation had suffered in Egypt, and the circumstances of difficulty and peril amidst which their deliverance had been effected.
(Comp. Exo_23:14-19; Exo_34:18, Exo_34:22-26; Lev_23:1-44. On the Passover, see Exo_12:1-51.; Exo_13:3-10.) The other great festivals of the Israelites, the Feast of Trumpets and the Day of Atonement, are not here referred to, because on these no assembling of the whole people at the sanctuary was required, and such assembling is the point of view under which the feasts are mainly regarded here.
The Feast of the Passover.
Deu_16:1, Deu_16:2
The month of Abib (cf. Exo_12:2; Exo_23:15). The time is referred to as a date well known to the people. Keep the passover; make (עַשִׂיתָ) or prepare the passover. This injunction refers primarily to the preparation of the Paschal lamb for a festal meal (Num_9:5); but here it is used in a wider sense as referring to the whole Paschal observance, which lasted for seven days. Hence the mention of sheep (צאֹן) and oxen (בְקָר) in Deu_16:2, and the reference to the eating of unleavened bread for seven days "therewith," i.e. with the Passover. The animal for the Paschal supper was expressly prescribed to be a yearling of the sheep or of the goats (שֶׂה), and this was to be consumed at one meal; but on the other days of the festival the flesh of other animals offered in sacrifice might be eaten. The term "Passover" here, accordingly, embraces the whole of the festive meals connected with the Passover proper—what the rabbins call chagigah (Maimon; in 'Kor-ban Pesach,' c. 10. § 12; cf. 2Ch_35:7, etc.).
Bread of affliction; bread such as is prepared in circumstances of trial and pressure, when there is no time or opportunity for the application of all the means required for the preparation of bread of the better sort. The Israelites had in haste and amid anxiety to prepare the Passover meal on the evening of their flight from Egypt, and so had to omit the leavening of their bread; and this usage they had to observe during the seven days of the festival in subsequent times, to remind them of the oppression the nation had suffered in Egypt, and the circumstances of difficulty and peril amidst which their deliverance had been effected.
4And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning.
The Pulpit Commentary
No leavened bread; properly, no leaven (שְׂאֹר) (cf. Exo_12:15). Not only was no leavened bread (מַחָּוז) or dough (חָמֵץ) to be used by them, leaven itself was not to be in the house.
Deu_16:5, Deu_16:6
Not in their own houses or places of abode might the Paschal lamb be slain and eaten, but only at the place, which the Lord should choose to place his Name there. On the first occasion, while the people were still in Egypt and had no sanctuary or specially holy place where Jehovah s Name was set, the Passover was eaten in their own houses; but when God should choose a place as his sanctuary, only there could the ordinance be observed.
No leavened bread; properly, no leaven (שְׂאֹר) (cf. Exo_12:15). Not only was no leavened bread (מַחָּוז) or dough (חָמֵץ) to be used by them, leaven itself was not to be in the house.
Deu_16:5, Deu_16:6
Not in their own houses or places of abode might the Paschal lamb be slain and eaten, but only at the place, which the Lord should choose to place his Name there. On the first occasion, while the people were still in Egypt and had no sanctuary or specially holy place where Jehovah s Name was set, the Passover was eaten in their own houses; but when God should choose a place as his sanctuary, only there could the ordinance be observed.
5Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee:
Jamieson-Fausset-Brown
5-6. Thou mayest not sacrifice the passover within any of thy gates--The passover was to be observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (Ex 12:27; 23:18; 34:25). The blood had to be sprinkled on the altar and in the place where the true Passover was afterwards to be sacrificed for us "at even, at the going down of the sun"--literally, "between the evenings."
5-6. Thou mayest not sacrifice the passover within any of thy gates--The passover was to be observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (Ex 12:27; 23:18; 34:25). The blood had to be sprinkled on the altar and in the place where the true Passover was afterwards to be sacrificed for us "at even, at the going down of the sun"--literally, "between the evenings."
6But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.
7And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents.
Jamieson-Fausset-Brown
7. thou shalt roast and eat it--(See on Ex 12:8; compare 2Ch 35:13).
thou shalt turn in the morning, and go unto thy tents--The sense of this passage, on the first glance of the words, seems to point to the morning after the first day--the passover eve. Perhaps, however, the divinely appointed duration of this feast, the solemn character and important object, the journey of the people from the distant parts of the land to be present, and the recorded examples of their continuing all the time (2Ch 30:21 35:17), (though these may be considered extraordinary, and therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days.
7. thou shalt roast and eat it--(See on Ex 12:8; compare 2Ch 35:13).
thou shalt turn in the morning, and go unto thy tents--The sense of this passage, on the first glance of the words, seems to point to the morning after the first day--the passover eve. Perhaps, however, the divinely appointed duration of this feast, the solemn character and important object, the journey of the people from the distant parts of the land to be present, and the recorded examples of their continuing all the time (2Ch 30:21 35:17), (though these may be considered extraordinary, and therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days.
The Pulpit Commentary
Thou shalt roast. The verb here primarily signifies to be matured by heat for eating; hence to be ripened as by the sun's heat (Gen_40:10; Joe_3:13; Heb_4:13); and to be cooked, whether by boiling, seething, or roasting. Here it is properly rendered by roast, as it was thus only that the Paschal lamb could be cooked. And go unto thy tents; return to thy place of abode; not necessarily to thy proper home (which might be far distant), but to the place where for the time thou hast thy lodging. The phrase, "thy tents," which originally came into use while as yet Israel had no settled abodes in Canaan, came afterwards to be used as a general designation of a man's home or usual place of abode (cf. 1Sa_13:2; 2Sa_20:1; 1Ki_8:66, etc.).
Thou shalt roast. The verb here primarily signifies to be matured by heat for eating; hence to be ripened as by the sun's heat (Gen_40:10; Joe_3:13; Heb_4:13); and to be cooked, whether by boiling, seething, or roasting. Here it is properly rendered by roast, as it was thus only that the Paschal lamb could be cooked. And go unto thy tents; return to thy place of abode; not necessarily to thy proper home (which might be far distant), but to the place where for the time thou hast thy lodging. The phrase, "thy tents," which originally came into use while as yet Israel had no settled abodes in Canaan, came afterwards to be used as a general designation of a man's home or usual place of abode (cf. 1Sa_13:2; 2Sa_20:1; 1Ki_8:66, etc.).
8Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein.
The Pulpit Commentary
On the seventh day shall be a solemn assembly. This is not placed in antithesis to the injunction, six days thou shalt eat unleavened bread, as if the Feast of Unleavened Bread (mazzoth) lasted only for six days and the seventh was to be devoted to a service of a different kind; it simply prescribes that the seventh day of the festival was to be celebrated by an assembling of the whole of those who had come to the feast; the festival was to be wound up with a day of holy convocation, in which no work was to be done (Lev_23:36). On all the days unleavened bread was to be eaten, and on the seventh there was besides to be a solemn assembly to the Lord (עֲצֶרֶת), called in Le 23:36, "a holy convocation" (מִקְרָא קֹדֶשׁ).
On the seventh day shall be a solemn assembly. This is not placed in antithesis to the injunction, six days thou shalt eat unleavened bread, as if the Feast of Unleavened Bread (mazzoth) lasted only for six days and the seventh was to be devoted to a service of a different kind; it simply prescribes that the seventh day of the festival was to be celebrated by an assembling of the whole of those who had come to the feast; the festival was to be wound up with a day of holy convocation, in which no work was to be done (Lev_23:36). On all the days unleavened bread was to be eaten, and on the seventh there was besides to be a solemn assembly to the Lord (עֲצֶרֶת), called in Le 23:36, "a holy convocation" (מִקְרָא קֹדֶשׁ).
The Feast of Weeks
9Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.
Jamieson-Fausset-Brown
9-12. Seven weeks shalt thou number--The feast of weeks, or a WEEK OF WEEKS: the feast of pentecost (see on Le 23:10; also see Ex 34:22; Ac 2:1). As on the second day of the passover a sheaf of new barley, reaped on purpose, was offered, so on the second day of pentecost a sheaf of new wheat was presented as first-fruits (Ex 23:16; Nu 28:26), a freewill, spontaneous tribute of gratitude to God for His temporal bounties. This feast was instituted in memory of the giving of the law, that spiritual food by which man's soul is nourished (De 8:3).
9-12. Seven weeks shalt thou number--The feast of weeks, or a WEEK OF WEEKS: the feast of pentecost (see on Le 23:10; also see Ex 34:22; Ac 2:1). As on the second day of the passover a sheaf of new barley, reaped on purpose, was offered, so on the second day of pentecost a sheaf of new wheat was presented as first-fruits (Ex 23:16; Nu 28:26), a freewill, spontaneous tribute of gratitude to God for His temporal bounties. This feast was instituted in memory of the giving of the law, that spiritual food by which man's soul is nourished (De 8:3).
The Pulpit Commentary
The Feast of Weeks (cf. Exo_23:16).
From such time as thou beginnest to put the sickle to the corn; i.e. from the commencement of the corn harvest. The seven weeks were to be counted from this terminus; and as the corn harvest began by the presentation of the sheaf of the firstfruits on the second day of the Passover, this regulation as to time coincides with that in Le Deu_23:15.
The Feast of Weeks (cf. Exo_23:16).
From such time as thou beginnest to put the sickle to the corn; i.e. from the commencement of the corn harvest. The seven weeks were to be counted from this terminus; and as the corn harvest began by the presentation of the sheaf of the firstfruits on the second day of the Passover, this regulation as to time coincides with that in Le Deu_23:15.
10And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee:
The Pulpit Commentary
This feast was to be kept with sacrificial gifts according to the measure of the free-will offerings of their hand, i.e. voluntary offerings which they gave as the Lord had blessed them; nothing was specially prescribed, each was to give of his own free-will as the Lord had prospered him. The word translated "tribute" in the Authorized Version (מִסַּת) occurs only here, and is of doubtful signification. The LXX. render it by καθὼς, as, according to; it is identical with the Aramaic מסת sufficiency, enough, and may be understood here of the full measure according to which their offerings were to be presented. The freewill offering of thine hand, here referred to, belonged to the gifts of burnt offerings, meat offerings, drink offerings, and thank offerings which might be offered at every feast along with the sacrifices prescribed (of. Le 23:38; Num_29:39). Of the latter no mention is made here, as the law regarding them was already sufficiently proclaimed (Num_28:1-31 and Num_29:1-40.); and in a popular address it was rather to what depended on the will of the people than to what was imperative by law, that attention had to be directed.
This feast was to be kept with sacrificial gifts according to the measure of the free-will offerings of their hand, i.e. voluntary offerings which they gave as the Lord had blessed them; nothing was specially prescribed, each was to give of his own free-will as the Lord had prospered him. The word translated "tribute" in the Authorized Version (מִסַּת) occurs only here, and is of doubtful signification. The LXX. render it by καθὼς, as, according to; it is identical with the Aramaic מסת sufficiency, enough, and may be understood here of the full measure according to which their offerings were to be presented. The freewill offering of thine hand, here referred to, belonged to the gifts of burnt offerings, meat offerings, drink offerings, and thank offerings which might be offered at every feast along with the sacrifices prescribed (of. Le 23:38; Num_29:39). Of the latter no mention is made here, as the law regarding them was already sufficiently proclaimed (Num_28:1-31 and Num_29:1-40.); and in a popular address it was rather to what depended on the will of the people than to what was imperative by law, that attention had to be directed.
11And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there.
The Pulpit Commentary
Rejoice before the Lord. "The expression, to rejoice before the Lord, denotes here nothing else than to honor him by sacred songs; comp. Spencer, 'De Legg. Hebrews Ritual.,' p. 881, edit. 3". In the place which the Lord thy God hath chosen to place his name there; rather, shall choose, as in verse 15.
Rejoice before the Lord. "The expression, to rejoice before the Lord, denotes here nothing else than to honor him by sacred songs; comp. Spencer, 'De Legg. Hebrews Ritual.,' p. 881, edit. 3". In the place which the Lord thy God hath chosen to place his name there; rather, shall choose, as in verse 15.
12And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
The Feast of Tabernacles
13Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:
Jamieson-Fausset-Brown
13-17. Thou shalt observe the feast of tabernacles seven days--(See on Ex 23:14; Le 23:34; Nu 29:12). Various conjectures have been formed to account for the appointment of this feast at the conclusion of the whole harvest. Some imagine that it was designed to remind the Israelites of the time when they had no cornfields to reap but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Moses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt--literally, "tabernacled"--among us (Joh 1:14), Christ being actually born at that season.
13-17. Thou shalt observe the feast of tabernacles seven days--(See on Ex 23:14; Le 23:34; Nu 29:12). Various conjectures have been formed to account for the appointment of this feast at the conclusion of the whole harvest. Some imagine that it was designed to remind the Israelites of the time when they had no cornfields to reap but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Moses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt--literally, "tabernacled"--among us (Joh 1:14), Christ being actually born at that season.
14And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates.
15Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.
16Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty:
17Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.
Judges and Justice in the Gates
18Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.
Jamieson-Fausset-Brown
18-20. Judges and officers shalt thou make--These last meant heralds or bailiffs, employed in executing the sentence of their superiors.
in all thy gates--The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.
18-20. Judges and officers shalt thou make--These last meant heralds or bailiffs, employed in executing the sentence of their superiors.
in all thy gates--The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.
The Pulpit Commentary
The Feast of Tabernacles, properly, Booths (cf. Lev_23:33-44; Num_29:12-38). This feast was to be observed at the end of harvest, after the corn had been gathered into granaries, and the produce of the vineyard had been put through the press. Nothing is added here to the instructions already given respecting this festival; only the observance of it at the appointed sanctuary is enforced, and stress is laid on their making not only their sons and daughters and domestics, but also the Levite, the fatherless, the widow, and the stranger participators in their rejoicings. Thou shalt surely rejoice; rather, thou shalt be wholly joyous; literally, rejoicing only; Rosenm; "adnodum laetus."
Deu_16:16, Deu_16:17
(Cf. Exo_23:17; Exo_34:23.) The law is repeated here with the additional clause, "at the place which the Lord shall choose;" and the words, "not empty," are explained to mean with gifts according to the gift of their hands, according to the blessing of Jehovah their God, which he had given them.
Moses had at an earlier period appointed judges to settle disputes among the people, and had given instructions to them for the discharge of their duty (Exo_18:1-27; Deu_1:12-18). Whilst the people were in the wilderness, united as one body and under the leadership of Moses, this arrangement was sufficient; but a more extended arrangement would be required when they came to be settled in Canaan and dispersed in towns and villages over the whole land. In prospect of this, Moses here enacts that judges and officers were to be appointed by the people in all their gates, in all their places of residence, which the Lord should give them.
Judges and officers. The "officers" (shoterim, writers) associated with the judges both in the earlier arrangements and in that which was to succeed were secretaries and clerks of court, and acted also as assessors and advisers of the judges. No instruction is given as to the number of judges and officers, or as to the mode of appointing them; nor was this necessary. The former would be determined by the size and population of the place where they were appointed, and the latter would, as a matter of course, follow the method instituted by Moses in the earlier arrangement (see Deu_1:13-15; Exo_18:21-26).
The Feast of Tabernacles, properly, Booths (cf. Lev_23:33-44; Num_29:12-38). This feast was to be observed at the end of harvest, after the corn had been gathered into granaries, and the produce of the vineyard had been put through the press. Nothing is added here to the instructions already given respecting this festival; only the observance of it at the appointed sanctuary is enforced, and stress is laid on their making not only their sons and daughters and domestics, but also the Levite, the fatherless, the widow, and the stranger participators in their rejoicings. Thou shalt surely rejoice; rather, thou shalt be wholly joyous; literally, rejoicing only; Rosenm; "adnodum laetus."
Deu_16:16, Deu_16:17
(Cf. Exo_23:17; Exo_34:23.) The law is repeated here with the additional clause, "at the place which the Lord shall choose;" and the words, "not empty," are explained to mean with gifts according to the gift of their hands, according to the blessing of Jehovah their God, which he had given them.
Moses had at an earlier period appointed judges to settle disputes among the people, and had given instructions to them for the discharge of their duty (Exo_18:1-27; Deu_1:12-18). Whilst the people were in the wilderness, united as one body and under the leadership of Moses, this arrangement was sufficient; but a more extended arrangement would be required when they came to be settled in Canaan and dispersed in towns and villages over the whole land. In prospect of this, Moses here enacts that judges and officers were to be appointed by the people in all their gates, in all their places of residence, which the Lord should give them.
Judges and officers. The "officers" (shoterim, writers) associated with the judges both in the earlier arrangements and in that which was to succeed were secretaries and clerks of court, and acted also as assessors and advisers of the judges. No instruction is given as to the number of judges and officers, or as to the mode of appointing them; nor was this necessary. The former would be determined by the size and population of the place where they were appointed, and the latter would, as a matter of course, follow the method instituted by Moses in the earlier arrangement (see Deu_1:13-15; Exo_18:21-26).
19Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.
The Pulpit Commentary
(Cf. Exo_23:6, Exo_23:8.) Respect persons (cf. Deu_1:17). Pervert the words [margin, matters] of the righteous; rather, the case or the cause of the righteous.
(Cf. Exo_23:6, Exo_23:8.) Respect persons (cf. Deu_1:17). Pervert the words [margin, matters] of the righteous; rather, the case or the cause of the righteous.
20That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.
The Pulpit Commentary
That which is altogether just; literally, justice, justice. The repetition of the word is for the sake of emphasis, as in Gen_14:10, "pits, pits," equal to full of pits.
Deu_16:21, Deu_16:22
In all states, the highest crime of which the judge has to take note is that of treason against the supreme Rower; and, under the theocracy, the act most distinctly treasonable was idolatry. In proceeding, therefore, to give some practical admonitions as to the things to be observed in the administration of justice, Moses begins by denouncing and forbidding this most flagrant form of iniquity.
That which is altogether just; literally, justice, justice. The repetition of the word is for the sake of emphasis, as in Gen_14:10, "pits, pits," equal to full of pits.
Deu_16:21, Deu_16:22
In all states, the highest crime of which the judge has to take note is that of treason against the supreme Rower; and, under the theocracy, the act most distinctly treasonable was idolatry. In proceeding, therefore, to give some practical admonitions as to the things to be observed in the administration of justice, Moses begins by denouncing and forbidding this most flagrant form of iniquity.
No Groves or Images
21Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee.
Jamieson-Fausset-Brown
21. Thou shalt not plant thee a grove--A grove has in Scripture a variety of significations--a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Jud 6:25; 2Ki 23:4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry; and therefore the Israelites were prohibited from planting them.
21. Thou shalt not plant thee a grove--A grove has in Scripture a variety of significations--a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Jud 6:25; 2Ki 23:4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry; and therefore the Israelites were prohibited from planting them.
The Pulpit Commentary
Thou shalt not plant thee a grove of any trees; thou shalt not plant, i.e. place or set up, an asherah of any wood. The asherah was an idol of wood in the form of a pillar, usually placed by the side of the altars of Baal. It was the symbol of Astarte, the great Canaanitish goddess, the companion and revealer of Baal. The two are usually associated in the Old Testament (cf. Jdg_2:13; Jdg_6:28; 1Ki_18:19; 2Ki_23:4). The rendering "grove" has been taken from the LXX. and the Vulgate; but that it is an error is evident from 1Ki_14:23; 2Ki_17:10; and Jer_17:2; where the asherah is said to be under a green tree; and from the use of such words as make, set up, cause to stand, build, to denote the action of producing an asherah (cf. 1Ki_14:15; 1Ki_16:33; 2Ki_17:16; 2Ki_17:10; 2Ch_33:19; 1Ki_14:23), none of which are appropriate to the planting of a grove. Here, indeed, the word "plant" is used, but this is only because, as the asherah was sunk in the earth that it might stand firm, it might be figuratively said to be planted, just as nails driven in are said to be planted (Ecc_12:11, where the same verb is used; comp. also Isa_51:16; Amo_9:15; Dan_11:25).
Thou shalt not plant thee a grove of any trees; thou shalt not plant, i.e. place or set up, an asherah of any wood. The asherah was an idol of wood in the form of a pillar, usually placed by the side of the altars of Baal. It was the symbol of Astarte, the great Canaanitish goddess, the companion and revealer of Baal. The two are usually associated in the Old Testament (cf. Jdg_2:13; Jdg_6:28; 1Ki_18:19; 2Ki_23:4). The rendering "grove" has been taken from the LXX. and the Vulgate; but that it is an error is evident from 1Ki_14:23; 2Ki_17:10; and Jer_17:2; where the asherah is said to be under a green tree; and from the use of such words as make, set up, cause to stand, build, to denote the action of producing an asherah (cf. 1Ki_14:15; 1Ki_16:33; 2Ki_17:16; 2Ki_17:10; 2Ch_33:19; 1Ki_14:23), none of which are appropriate to the planting of a grove. Here, indeed, the word "plant" is used, but this is only because, as the asherah was sunk in the earth that it might stand firm, it might be figuratively said to be planted, just as nails driven in are said to be planted (Ecc_12:11, where the same verb is used; comp. also Isa_51:16; Amo_9:15; Dan_11:25).
22Neither shalt thou set thee up any image; which the LORD thy God hateth.
Jamieson-Fausset-Brown
22. Neither shalt thou set thee up any image--erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.
22. Neither shalt thou set thee up any image--erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.
The Pulpit Commentary
Any image; any pillar, etc. The Hebrew word (מַצֵבָה, mazzebah) denotes generally any pillar or stone that is set up, whether as a memorial (Gen_28:18), or as a sign (Exo_24:4; Isa_19:19), or for purposes of utility or ornament (Jer_43:13). Here, as in other passages, it is a pillar or statue set up as an object of worship (cf. 2Ki_3:2; 2Ki_10:26; Hos_10:1; Mic_5:12).
Any image; any pillar, etc. The Hebrew word (מַצֵבָה, mazzebah) denotes generally any pillar or stone that is set up, whether as a memorial (Gen_28:18), or as a sign (Exo_24:4; Isa_19:19), or for purposes of utility or ornament (Jer_43:13). Here, as in other passages, it is a pillar or statue set up as an object of worship (cf. 2Ki_3:2; 2Ki_10:26; Hos_10:1; Mic_5:12).
THE HOLY BIBLE
Deuteronomy
Chapter 16
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT