Deuteronomy 21:8
Accept this atonement, O LORD, for Your people Israel whom You have redeemed, and do not hold the shedding of innocent blood against them." And the bloodshed will be atoned for.
Accept this atonement, O LORD
This phrase reflects the ancient Israelite practice of seeking divine forgiveness and reconciliation. The concept of atonement is central to the sacrificial system established in the Mosaic Law, where blood sacrifices were offered to cover sins (Leviticus 17:11). The plea for God to accept atonement underscores the belief in God's sovereignty and mercy. It also foreshadows the ultimate atonement through Jesus Christ, whose sacrifice on the cross provides eternal redemption (Hebrews 9:12).

for Your people Israel
The phrase emphasizes the covenant relationship between God and Israel. Israel is often referred to as God's chosen people, a nation set apart to demonstrate His laws and character to the world (Exodus 19:5-6). This covenant relationship is foundational to understanding the Old Testament narrative and God's redemptive plan, which ultimately extends to all nations through Christ (Galatians 3:28-29).

whom You have redeemed
Redemption in the Old Testament often refers to God's deliverance of Israel from slavery in Egypt (Exodus 6:6). This historical act of redemption is a type of the greater spiritual redemption that comes through Jesus Christ, who redeems believers from the bondage of sin (Ephesians 1:7). The use of "redeemed" here highlights God's ongoing role as the Redeemer of His people.

and do not hold the shedding of innocent blood against them.
This plea acknowledges the seriousness of shedding innocent blood, which is a grave sin in biblical law (Genesis 9:6). The context of Deuteronomy 21 involves a ritual for atoning for unsolved murders, emphasizing communal responsibility and the need for justice. The request for God not to hold this sin against Israel points to the need for divine mercy and forgiveness, themes that are fulfilled in the New Testament through Christ's atoning work (1 John 1:9).

And the bloodshed will be atoned for.
This assurance of atonement reflects the effectiveness of the prescribed ritual in restoring the community's standing before God. It highlights the principle that God provides a means for reconciliation and cleansing from sin. In the broader biblical narrative, this points to the ultimate atonement made by Jesus, whose blood cleanses believers from all sin (Hebrews 9:14). The concept of atonement is central to understanding the sacrificial system and its fulfillment in Christ.

Persons / Places / Events
1. Israel
The nation chosen by God, consisting of the descendants of Abraham, Isaac, and Jacob. In this context, Israel is seeking atonement for innocent bloodshed.

2. The LORD (Yahweh)
The covenant God of Israel, who is appealed to for forgiveness and atonement.

3. Innocent Blood
Refers to the shedding of blood by someone who is not guilty of a crime deserving death. The community seeks to be absolved from the guilt of such an act.

4. Atonement
A ritual or act of making amends for sin or wrongdoing, in this case, the shedding of innocent blood.

5. Elders and Judges
Leaders responsible for ensuring justice and carrying out the atonement ritual described in the surrounding verses.
Teaching Points
The Sanctity of Life
The passage underscores the value God places on human life and the seriousness of shedding innocent blood. As believers, we are called to uphold the sanctity of life in all circumstances.

Community Responsibility
The ritual described involves the community's leaders, indicating that the community shares responsibility for addressing sin and seeking atonement. We are reminded of our role in supporting justice and reconciliation within our communities.

The Need for Atonement
The plea for atonement reflects humanity's need for divine forgiveness. This points us to the ultimate atonement provided through Jesus Christ, encouraging us to rely on His sacrifice for our redemption.

God's Justice and Mercy
The passage balances God's justice with His mercy, as He provides a means for atonement. We are called to reflect this balance in our interactions with others, offering forgiveness while upholding justice.

Intercession and Prayer
The elders' prayer for atonement highlights the power of intercession. We are encouraged to pray for our communities and seek God's intervention in areas of injustice and wrongdoing.
Bible Study Questions
1. How does the concept of atonement in Deuteronomy 21:8 relate to the New Testament understanding of Christ's sacrifice?

2. In what ways can we, as a community, take responsibility for addressing injustice and seeking reconciliation today?

3. How does the plea for atonement in this passage reflect the character of God as both just and merciful?

4. What practical steps can we take to uphold the sanctity of life in our daily lives and communities?

5. How can we incorporate intercessory prayer into our spiritual practices, especially in seeking justice and reconciliation?
Connections to Other Scriptures
Numbers 35
Discusses the cities of refuge and the laws concerning manslaughter and murder, emphasizing the sanctity of life and the need for justice.

Hebrews 9
Explores the concept of atonement through the blood of Christ, drawing parallels to Old Testament sacrifices and the ultimate redemption through Jesus.

1 John 1:9
Highlights the promise of forgiveness and cleansing from sin when we confess, connecting to the theme of seeking atonement and forgiveness.
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
Allow, Atoned, Atonement, Blood, Bloodguiltiness, Bloodshed, Cause, Charge, Crime, Death, Expiated, Forgive, Forgiven, Free, Guilt, Guilty, Hast, Hold, Innocent, Israel's, Lay, Longer, Man's, Merciful, Mercy, Midst, O, Pardoned, Ransomed, Receive, Redeemed, Responsible, Suffer
Dictionary of Bible Themes
Deuteronomy 21:8

     1315   God, as redeemer
     6603   acceptance, divine
     6648   expiation

Deuteronomy 21:1-9

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

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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