Old/New Testament
The next group of laws deals generally with the theme of property: what to do with livestock (whether it’s yours or someone else’s), what kind of clothes to make and wear, how to build a house, how to grow crops. But this theme is defined so broadly to embrace all these laws that they are likely also gathered together by the same mnemonic principle as the previous group.
22 Moses: If you see your neighbor’s ox or sheep wandering away, don’t ignore it. Bring the animal back to its owner. 2 If the owner lives far from you, or if you don’t know whose animal it is, bring it back to your house and take care of it until the owner comes looking for it, and then return it to the Israelite. 3 Do the same thing with a donkey or a garment or anything else a neighbor might lose. If you find it, don’t ignore it; take care of it until the owner comes looking for it. 4 If you see your neighbor’s donkey or ox has fallen down in the roadway, don’t ignore it. Help that person get the animal back on its feet.
5 A woman must not wear men’s clothing, and men must not put on women’s garments. The Eternal your God is horrified when anyone does this.
6 If you come across a bird’s nest by the road, either in a tree or on the ground, and there are baby chicks or eggs in the nest and the mother bird is keeping them warm, don’t take the mother with them. 7 You must let the mother go, but you may take the chicks or eggs for yourself. If you do this, God will bless you; everything will go well with you, and you’ll live a long time.
8 When you build a new house, make sure you put a low wall around the edge of the roof so that no one will fall off and be killed. That way there will be no bloodguilt on your house as a result of your negligence.
Whether it be home construction, dietary practices and food preparation, or farming and livestock, Israelite customs should reflect the correct order and division of humans, animals, and plants. Further, all practice should encourage life, and not death.
Moses: 9 Don’t plant your vineyard with two kinds of seed. If you do, everything that grows there will not be pure, both what grows from the seeds and what grows on the vines. 10 Don’t plow with an ox and a donkey yoked together. 11 Don’t wear any material made of both wool and linen.
12 Make tassels for the four corners of the cloak you wear, as a reminder of God’s instructions.
The laws in the next group all address cases where sexual relations may have taken place outside of lawful marriage. This is considered not just immoral but also a threat to a foundational institution of Israelite society—the family. Sexual indiscretion is therefore punished with execution, in order to remove the threat from the midst of the community. In a context where a rival pagan value system exerts a constant push away from the pattern of life God outlined, such bold consequences are necessary to keep the nation on track while forming this new type of society.
Moses: 13 What if a man marries a woman and has sexual relations with her, but he ends up hating her, 14 falsely accuses her of shameful things, and slanders her publicly, saying, “I married this woman, but then I discovered she wasn’t a virgin”? 15 If this happens, the girl’s father and mother can clear her name by providing evidence of her virginity to the elders in a legal proceeding at the city gate. 16 The girl’s father may tell the elders, “I gave my daughter to this man as his wife. But now he dislikes her 17 and has falsely accused her, telling me, ‘I found out your daughter wasn’t a virgin!’ But here is the evidence of my daughter’s virginity.” If the parents can provide the evidence by spreading out the cloth for the elders to see, 18 the city elders must punish the husband. He is to be beaten 19 and then fined two and a half pounds of silver, twice the amount of the bride price he paid before the marriage, which will be given to the girl’s father because this man publicly slandered one of Israel’s virgins. He can’t ever divorce her after this; he has to keep her as his wife. 20 But if the charge is true, and the girl wasn’t a virgin, 21 then bring her to the door of her father’s house. There the people of her city will stone her to death because she did something no Israelite should ever do: she was a fornicator while she was living in her father’s house! Expel the wicked from your own community.[a]
22 If it’s discovered that a man has been having sexual relations with a married woman, both the man and the woman must be put to death. Expel the wicked from Israel this way.
23 What if a man meets a girl who’s a virgin but who’s engaged to someone else, and he has sexual relations with her? If this happens in the city, 24 bring them both out to the gate of that city where the public will stone them to death: the girl, because she was in the city and could have cried for help but didn’t, meaning she consented; and the man, because he violated another man’s wife. Expel the wicked from your community this way. 25 But if this happens out in the country—if a man finds an engaged girl out there and overpowers and rapes her—then only the man must die. 26-27 But don’t do anything to the girl; she did nothing wrong and doesn’t deserve to die. When this man came after her, she cried for help, but no one was there to respond. She’s as innocent as the victim of a sudden murderous attack—there was nothing she could do.
28 If a man meets a girl who’s a virgin and who isn’t engaged to someone else, and he forces himself on her, when what he’s done is discovered, 29 he must pay 20 ounces of silver to her father as a bride price, and she will become his wife. He can’t ever divorce her after this because he’s dishonored her.
By marrying her, the rapist ensures she will be cared for during her lifetime because no other man would marry a woman who isn’t a virgin—even under such circumstances.
30 A man is not allowed to marry a woman who was once married to his father. He must respect the privacy and dignity of his father’s intimate relations with his wife.
The next group of laws describes certain people who may not come into the holy place to worship the Lord. This is the defining right of a member in good standing of the community, so the people described here are, in effect, being excluded from community membership itself. The reasons for exclusion reflect Deuteronomy’s ongoing concerns: rejecting pagan practices, upholding lawful marriage, maintaining wholeness and purity, and showing compassion to those in need.
23 Moses: No emasculated man, either by crushing or severing his male organs, may come and worship the Eternal. 2 No one born from an illegal or incestuous union may come and worship the Eternal. This prohibition stays in effect for 10 generations. 3 No Ammonite or Moabite may join the Israelite community and come and worship the Eternal. This prohibition stays in effect for 10 generations. 4 This is because they wouldn’t give you any food or water when you came out of Egypt and because they hired someone to curse you instead—Balaam (Beor’s son) from Pethor in northwest Mesopotamia.[b] 5 But the Eternal your God wouldn’t listen to Balaam, and He turned his curse into a blessing for you because the Eternal your God loves you. 6 Don’t ever make peace with them, and don’t align with them, for as long as you live.
These ordinances seem unduly harsh, but two ideas are at play. First, Lot’s sexual relations with his daughters bring forth the Ammonite and Moabite peoples, so this command is a commentary reflecting on that event. Second, these restrictions are only temporary. God requires a ritually pure and completely devoted people (both internal and external) in order to bring forth the “messianic seed of woman.” One day the physically maimed and social outcasts will be fully integrated into the people of God. Although Isaiah 56:3–5 models this expectation, Jesus makes it a reality.
Moses: 7 Don’t be hostile toward the Edomites because they’re related to you. And don’t be hostile toward the Egyptians because you were once foreign residents in their land. 8 The great-grandchildren of an Edomite or Egyptian may join the Israelite community and come and worship the Eternal.
9 When you go to fight your enemies, maintain strict standards of moral and ritual decency in your camp. 10 If a man becomes ritually impure because of a nocturnal emission, he can’t remain in the camp. He has to stay outside that day. 11 But when evening comes, once he’s washed himself in water, he may come back into the camp at sunset which begins the new day. 12 Designate an area outside the camp as a latrine. 13 When you go there to relieve yourself, bring the spade you carry with your equipment and turn the soil to cover your excrement. 14 Treat your camp as a sacred place because the Eternal your God will be walking around in it. He travels with your army to bring you victory and defeat your enemies. If He saw something indecent, He’d leave the camp.
15 Don’t send back any slaves who escape from their masters and come to you. 16 Let them live with you in any of your cities, anywhere they choose, wherever seems good to them. And don’t take advantage of them!
17 Neither the women nor the men of Israel shall become cult prostitutes. 18 The Eternal, your True God, will not accept income from male or female prostitution in payment of a vow in His house. Both kinds of cult prostitution are horrifying to Him! 19 You may not charge interest to a fellow Israelite who borrows money or food or anything else you could charge interest for. 20 You may charge foreigners interest, but you may not charge interest to your fellow Israelites. If you follow these instructions, the Eternal your God will bless you in everything you do in the land where you’re going to live when you cross the Jordan.
21 When you make a vow to the Eternal, your True God, pay it promptly. He will be looking for you to fulfill your promise; and if you don’t, it will be a sin. 22 It isn’t a sin to make a vow in the first place. 23 But whatever you do say, you must fulfill completely: you made a vow of your own free will to the Eternal your God, and you must keep your word.
The law in verses 9-14 is loosely connected with those in the preceding group by the theme of someone being excluded from a community that is defined by the Eternal One’s presence. In this case, however, both the exclusion and the community are temporary.
The concern for “decency” in this law doesn’t relate to moral or immoral acts, but rather to personal bodily functions that should be kept private and discrete. Otherwise, they expose too much of the person to community view. They’re described literally as a form of “nakedness.” In this context, being “unclean” means needing to deal with a private matter before being able to reengage the community.
An essential principle in the Old Testament is that what is unclean must never come into contact with what is holy. The Eternal One’s presence is supremely holy, thus the concern for decency in the camp where the Eternal One travels with the army.
24 When you’re passing through another Israelite’s vineyard, you may eat as many grapes as you want there, but don’t carry any away in a container. 25 When you’re passing through another Israelite’s field, you may pluck the grain with your hand and eat it, but you’re not allowed to bring a sickle to cut down the grain and carry it away.
24 Moses: Suppose a man marries a woman but then isn’t happy with her because he discovers she is sexually indecent,[c] and he writes a certificate of divorce, gives it to her, and sends her away from his house. 2 Suppose she leaves his house and becomes another man’s wife, 3 and that second man also isn’t happy with her, and he writes her a certificate of divorce, gives it to her, and sends her away; or suppose that second man who married her dies. 4 In either case, the first man who divorced her isn’t allowed to take her back as his wife because the intimacy of the second marriage defiled her for her first husband. The Eternal would be horrified if anyone did this. It would bring sin on the land the Eternal your God is giving you to live in and pass down to your children.
5 When a man first gets married, he’s free from military service and any other civic duty for one year. He and his wife may spend that year happily together in their home.
6 A creditor is not allowed to take a pair of millstones for grinding grain, or to take even a single millstone (which would leave the other one useless) as security for a debt.
How can debtors stay alive if they can’t prepare food? When a person’s debt is due, God has instructions for Israelite life and ethic, and He always considers both parties.
7 If someone is caught kidnapping and enslaving other Israelites or selling them into slavery, the penalty is death. Expel the wicked from your own community.[d]
8 Do everything you can to prevent an outbreak of any infectious skin disease. I’ve commanded the Levitical priests what to do in these cases. Follow all of their instructions very carefully! 9 Remember what the Eternal your God did to Miriam as you were on your way out of Egypt.[e]
As the Israelites are traveling through the wilderness, the prophetess Miriam, Moses’ sister, is struck with an infectious skin disease for questioning her brother’s authority as the Lord’s representative (Numbers 12:1–15). Moses prays for her, and she is healed after a week. The allusion to this event seems intended to stress that God has complete power over diseases that cause impurity—both to strike people and to heal them—and that the Israelites therefore need to respect the authority of the Lord’s representatives, the priests, as they treat cases.
Moses: 10 If you make a loan of any kind to your neighbor, don’t go into his house to collect the security. 11 Wait outside, and let him bring it out to you. 12 If the borrower is poor and gives a cloak as security, don’t keep it overnight. 13 Give the cloak back at sunset so he can sleep in it and stay warm. He’ll bless you, and the Eternal your God will recognize your good deed.
14 Don’t exploit the poor and needy people whom you hire to work for you, whether they’re fellow Israelites or some of the foreigners who live in your cities. 15 Pay them on the same day they work for you, before the sun goes down, because they’re poor and they’re really counting on the money. If you don’t, they’ll cry out to the Eternal, and He’ll find you guilty of wicked actions.
16 Don’t put parents to death for anything their children have done, and don’t put children to death for anything their parents have done. People are only to be executed for their own crimes.
17 Don’t deny justice to someone just because he or she is defenseless, such as a foreigner or an orphan, and don’t take a widow’s garment as security for a debt. 18 Remember you were helpless slaves in Egypt, and the Eternal your God rescued you from there. That’s why I’m commanding you to do this and protect defenseless people yourselves.
19 When you’re harvesting your field, if you forget a sheaf, don’t go back out into the field to get it. Let the foreigners, orphans, and widows take it. If you do this, the Eternal your God will bless everything you do. 20 When you beat your olive tree to knock the olives onto the ground where you can harvest them, don’t shake each branch again and again to strip the tree clean. Leave some for the foreigners, orphans, and widows. 21 When you cut the grapes off your vines, don’t go around a second time and get all the ones you missed. Leave them for the foreigners, orphans, and widows. 22 Remember you, too, were destitute slaves in Egypt. That’s why I’m commanding you to do this and provide for the needy people around you.
Later Christians will try to use this chapter to predict exactly when Jesus will come and how the world will end. But to do that is to do exactly the opposite of what Jesus intends as He speaks these words. He makes it very clear that He doesn’t want anyone to use this description of signs to predict an exact time and date for His coming; even He Himself doesn’t know that time and date, and no one else needs to know either. Instead, the purpose is to warn them to stay ready and alert.
14 The Passover and the Feast of Unleavened Bread were two days away. The Jewish leaders—the chief priests and the scribes—gathered to discuss how they might secretly arrest Jesus and kill Him.
Jewish Leaders: 2 We can’t do it during the festivals. It might create an uproar.
3 While Jesus was eating dinner in Bethany at the house of Simon the leper, a woman came into the house carrying an alabaster flask filled with a precious, sweet-smelling ointment made from spikenard. She came to Jesus, broke the jar, and gently poured out the perfume onto His head.
4 Some of those around the table were troubled by this and grumbled to each other.
Dinner Guests: Why did she waste this precious ointment? 5 We could have sold this ointment for almost a year’s wages,[a] and the money could have gone to the poor!
Their private concerns turned to public criticism against her.
Jesus: 6 Leave her alone. Why are you attacking her? She has done a good thing. 7 The poor will always be with you, and you can show kindness to them whenever you want. But I won’t always be with you. 8 She has done what she could for Me—she has come to anoint My body and prepare it for burial. 9 Believe Me when I tell you that this act of hers will be told in her honor as long as there are people who tell the good news.
The disciples can’t see any value in pouring so much perfume on Jesus. It is obviously a waste. The woman is demonstrating her love for Him with an abandon and an emotional commitment that few people have ever shown, and He appreciates her love and her faith. To Him, it is more than a gesture; it is a practical preparation for His imminent death and burial. No one else there can see what use her action is; but to Jesus, it is incredibly precious—so much so that He promises to make sure her action is never forgotten.
10 It was after this that Judas Iscariot, one of the twelve, went to meet the chief priests with the intention of betraying Jesus to them. 11 When they heard what he proposed, they were delighted and promised him money. So from that time on, Judas thought and waited and sought an opportunity to betray Jesus.
12 On the first day of the Feast of Unleavened Bread, the customary day when the Passover lamb is sacrificed, His disciples wondered where they would celebrate the feast.
Disciples: Where do You want us to go and make preparations for You to eat the Passover meal?
13 So again He sent two of His disciples ahead and told them to watch for a man carrying a jar of water.
Jesus: Follow that man; 14 and wherever he goes in, say to the owner of the house, “The Teacher asks, ‘Where is the guest room where I can eat the Passover meal with My disciples?’” 15 He will take you upstairs and show you a large room furnished and ready. Make our preparations there.
16 So the two left and went into the city. All was as Jesus had told them, and they prepared the meal in the upper room. 17 That evening Jesus and the twelve arrived and went into the upper room; 18 and each reclined around the table, leaning upon an elbow as he ate.
Jesus: I tell you in absolute sincerity, one of you eating with Me tonight is going to betray Me.
19 The twelve were upset. They looked around at each other.
Disciples (one by one): Lord, it’s not I, is it?
Jesus: 20 It is one of you, the twelve—one of you who is dipping your bread in the same dish that I am.
21 The Son of Man goes to His fate. That has already been predicted in the Scriptures. But still, it will be terrible for the one who betrays Him. It would have been better for him if he had never been born.
22 As they ate, Jesus took bread, offered a blessing, and broke it. He handed the pieces to His disciples.
Jesus: Take this [and eat it].[b] This is My body.
23 He took a cup of wine; and when He had given thanks for it, He passed it to them, and they all drank from it.
Jesus: 24 This is My blood, a covenant[c] poured out on behalf of many. 25 Truly I will never taste the fruit of the vine again until the day when I drink it new in the kingdom of God.
This moment has been commemorated for two thousand years. Exactly what Jesus meant by calling the bread and wine His body and blood has been debated for centuries. By eating the bread and drinking the wine, believers participate not only in this supper but also in His death and resurrection because the bread is torn and the wine is poured, just as His body was torn and His blood poured out.
Just as Jesus’ physical body housed the Spirit of God, the physicality of the bread and wine has a spiritual significance. Otherwise, we wouldn’t need to eat the bread and drink the wine to celebrate this moment—it would be enough for us to read the story and remember what happened. But we, too, are physical as well as spiritual; and our physical actions can have spiritual importance.
26 After the meal, they sang a psalm and went out of the city to the Mount of Olives.
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.