If two men are fighting, and the wife of one steps in to rescue her husband from the one striking him, and she reaches out her hand and grabs his genitals, If two men are fightingThis phrase sets the scene for a legal case involving physical conflict. In ancient Israel, disputes often led to physical altercations, and the law provided guidelines for resolving such conflicts. The context here is a public setting where others might witness the fight, emphasizing the communal nature of justice in Israelite society. and the wife of one comes to rescue her husband
The involvement of the wife highlights the family unit's role in ancient Israel. Women were expected to support and protect their families, and this action demonstrates her loyalty and courage. However, it also introduces a legal and moral dilemma, as her intervention crosses a boundary that the law addresses. from the one striking him
The aggressor in this scenario is actively attacking, which justifies the wife's instinct to protect her husband. The law recognizes the need for self-defense and protection of family members, yet it also sets boundaries on how this protection should be enacted. and she reaches out her hand
This phrase indicates a deliberate action taken by the wife. The law often considers the intent and method of actions, and here, the focus is on the physical act of reaching out, which is significant in determining the legal consequences. and grabs his genitals
This specific action is culturally and legally significant. In ancient Near Eastern societies, such an act was considered a severe violation of personal dignity and could lead to serious repercussions. The genitals were seen as a symbol of a man's strength and future lineage, making this act particularly egregious. The law's response to this action underscores the importance of maintaining personal dignity and the sanctity of the human body, reflecting broader biblical themes of respect and honor. Persons / Places / Events 1. Two MenThe passage describes a scenario involving two men engaged in a physical altercation. 2. WifeThe wife of one of the men intervenes in the fight to assist her husband. 3. HusbandThe man who is being attacked and whom the wife is trying to rescue. 4. AssailantThe other man involved in the fight, who is attacking the husband. 5. IsraelThe setting is within the context of ancient Israelite society, where these laws were given to maintain order and justice. Teaching Points Respect for Personal BoundariesThis law underscores the importance of respecting personal boundaries and the sanctity of the human body. Justice and ProportionalityThe passage highlights the need for justice to be proportional and fair, avoiding excessive or inappropriate responses in conflict situations. Role of Women in ConflictThe scenario illustrates the active role women can play in family and societal dynamics, while also setting boundaries for appropriate intervention. Cultural Context and Modern ApplicationUnderstanding the cultural context of ancient Israel helps us discern how to apply these principles in today's society, focusing on respect and justice. Conflict ResolutionEncourages believers to seek peaceful and appropriate means of resolving conflicts, aligning with the broader biblical account of reconciliation and peace. Bible Study Questions 1. How does the cultural context of ancient Israel influence our understanding of this passage, and what principles can we apply today? 2. In what ways does this law reflect the broader biblical theme of justice and fairness in interpersonal relationships? 3. How can we apply the principle of respecting personal boundaries in our modern-day interactions and conflicts? 4. What are some practical ways to resolve conflicts peacefully, in light of both Old and New Testament teachings? 5. How does this passage challenge or affirm our understanding of the role of women in biblical times and today? Connections to Other Scriptures Exodus 21:22-25This passage also deals with laws concerning physical altercations and the consequences of causing harm, emphasizing justice and proportionality. Leviticus 24:19-20Discusses the principle of "an eye for an eye," which relates to the idea of fair retribution and justice in physical disputes. Matthew 5:38-39Jesus' teaching on turning the other cheek offers a New Testament perspective on handling conflict, contrasting with the Old Testament law. People Amalek, Amalekites, Ephah, MosesPlaces Amalek, Beth-baal-peor, EgyptTopics Assailant, Beating, Countryman, Deliver, Draweth, Drawn, Draws, Fight, Fighting, Forth, Genitals, Hold, Husband, Laid, Private, Puts, Putteth, Reaches, Rescue, Secret, Secrets, Seize, Seizes, Smiter, Smiteth, Stretch, Strikes, Striking, Strive, Struggling, Takes, Taketh, WifeDictionary of Bible Themes Deuteronomy 25:5-10 5661 brothers
5711 marriage, restrictions
5737 sisters Deuteronomy 25:7-10 5323 gate Deuteronomy 25:9-10 5179 sandal 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 25:11 NIVDeuteronomy 25:11 NLTDeuteronomy 25:11 ESVDeuteronomy 25:11 NASBDeuteronomy 25:11 KJV
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