Deuteronomy 22:8
If you build a new house, you are to construct a railing around your roof, so that you do not bring bloodguilt on your house if someone falls from it.
When you build a new house
The phrase begins with a directive that assumes the act of building, which in ancient Israelite society was a significant endeavor. The Hebrew word for "house" (בַּיִת, bayit) not only refers to a physical structure but also symbolizes a household or family lineage. This reflects the importance of establishing a safe and secure environment for one's family and community. The act of building a new house signifies growth, prosperity, and the continuation of family heritage, which is a blessing from God.

you must construct a parapet
The term "parapet" (מַעֲקֶה, ma'akeh) refers to a low protective wall along the edge of a roof. In ancient times, roofs were flat and used as additional living space, much like a patio or terrace today. The command to construct a parapet is a practical measure to prevent accidents, emphasizing the value God places on human life and the responsibility of individuals to protect others from harm. This reflects a broader biblical principle of loving one's neighbor and taking proactive steps to ensure their safety.

around your roof
The roof (גַּג, gag) in ancient Israel was a place of social gathering, relaxation, and even sleep during hot nights. By specifying "around your roof," the text highlights the comprehensive nature of the safety measure. It is not enough to partially secure the area; the protection must be complete. This serves as a metaphor for the thoroughness with which believers are called to care for others, leaving no area of vulnerability.

so that you will not bring the guilt of bloodshed
The phrase underscores the moral and spiritual responsibility of the homeowner. The "guilt of bloodshed" (דָּם, dam) indicates that negligence resulting in harm or death is a serious offense in God's eyes. This reflects the biblical principle that life is sacred and that individuals are accountable for preventing harm to others. It serves as a reminder of the weight of responsibility that comes with leadership and stewardship.

upon your house
The "house" here again symbolizes not just the physical structure but the entire household. The implication is that the consequences of negligence extend beyond the individual to affect the entire family. This communal aspect of responsibility is a recurring theme in Scripture, where the actions of one can impact many. It calls believers to consider the broader implications of their actions on their family and community.

if someone falls from it
The potential for someone to "fall" (נָפַל, naphal) from the roof is a literal concern with spiritual implications. It serves as a metaphor for the unforeseen dangers in life and the importance of vigilance. The verse calls believers to anticipate and mitigate risks, reflecting a proactive approach to care and responsibility. It is a call to be mindful of the physical and spiritual well-being of others, ensuring that our actions or inactions do not lead to their downfall.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws to the Israelites.

2. Israelites
The recipients of the law, preparing to enter the Promised Land.

3. Promised Land
The land of Canaan, where the Israelites are to settle and build homes.

4. Parapet
A protective barrier or railing on the roof, mandated by the law to prevent accidents.

5. House
Represents the dwelling place of an Israelite family, a central aspect of community life.
Teaching Points
Responsibility for Others' Safety
The command to build a parapet emphasizes the importance of taking proactive steps to ensure the safety of others. This principle can be applied in modern contexts by considering how our actions and environments affect those around us.

Preventive Measures as an Act of Love
Building a parapet is an expression of love and care for one's neighbor. In our lives, we should consider how we can implement preventive measures to protect and care for others, reflecting Christ's love.

Accountability and Consequences
The law highlights the concept of accountability. If someone falls due to negligence, the homeowner bears responsibility. This teaches us to be mindful of the potential consequences of our actions and inactions.

Holistic Approach to God's Law
This command is part of a broader set of laws that guide the Israelites in living a life that honors God and respects others. It reminds us that God's laws are comprehensive, covering all aspects of life.

Practical Faith in Everyday Life
The instruction to build a parapet shows that faith is not just about spiritual matters but also about practical, everyday actions. Our faith should influence how we live and interact with the world around us.
Bible Study Questions
1. How does the command to build a parapet reflect the broader biblical principle of loving your neighbor?

2. In what ways can we apply the principle of building a parapet in our modern lives to ensure the safety and well-being of others?

3. How does the concept of accountability in Deuteronomy 22:8 relate to other biblical teachings on responsibility and consequences?

4. What are some practical steps we can take to ensure that our homes and environments are safe for others, reflecting the intent of this law?

5. How does this passage challenge us to integrate our faith into everyday actions and decisions, beyond just spiritual practices?
Connections to Other Scriptures
Exodus 21:28-29
Discusses the responsibility of an owner to prevent harm, similar to the responsibility to build a parapet.

Matthew 22:39
The command to love your neighbor as yourself, which underlies the principle of ensuring others' safety.

1 Corinthians 10:24
Encourages seeking the good of others, aligning with the protective intent of the parapet law.

Proverbs 24:11-12
Speaks to the responsibility to prevent harm to others, echoing the preventive measure of building a parapet.
BattlementsJ. Parker, D. D.Deuteronomy 22:8
BattlementsSpurgeon, Charles HaddonDeuteronomy 22:8
Battlements Round the RoofsJosiah Flew.Deuteronomy 22:8
Building BattlementsF. W. Lewis.Deuteronomy 22:8
House BuildingR. S. McArthur, D. D.Deuteronomy 22:8
Modern BattlementsD. Fraser, D. D.Deuteronomy 22:8
Prudential AssuranceR. B. Brindley.Deuteronomy 22:8
Putting Up ParapetsT. L. Cuyler.Deuteronomy 22:8
The Duty of the StrongD. Davies.Deuteronomy 22:8
The Law of Home LifeR. L. Bachman, D. D.Deuteronomy 22:8
The Perils of InadvertenceD. Davies Deuteronomy 22:8
The Minutiae of ConductJ. Orr Deuteronomy 22:6-12
Linsey-WoolseysR.M. Edgar Deuteronomy 22:8-12
People
Hen, Moses
Places
Beth-baal-peor
Topics
Anyone, Battlement, Blood, Bloodguilt, Bloodshed, Bring, Build, Buildest, Building, Fall, Falleth, Falling, Falls, Guilt, Hast, Mayest, Parapet, Railing, Roof, Someone, Thence, Wise
Dictionary of Bible Themes
Deuteronomy 22:8

     5061   sanctity of life
     5207   architecture
     5340   house

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

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

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

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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