5. Mose 25
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STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19) if the wicked man be worthy to be beaten--In judicial sentences, which awarded punishment short of capital, scourging, like the Egyptian bastinado, was the most common form in which they were executed. The Mosaic law, however, introduced two important restrictions; namely: (1) The punishment should be inflicted in presence of the judge instead of being inflicted in private by some heartless official; and (2) The maximum amount of it should be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Turkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted as thirty-nine stripes (Co2 11:24).
Quelle öffnen ↗If there be a controversy between men,.... Between two or more: and they come unto judgment; into a court of judicature, bring their cause thither: that the judges may judge them; who were never less than three; the great sanhedrim at Jerusalem consisted of seventy one, the lesser court was of twenty three, and the least of all three only: then they shall justify the righteous, and condemn the wicked: acquit the one, whose cause is good, and condemn the other to punishment, who is guilty of a crime, and as that deserves; which is to do righteous judgment; the contrary to this is an abomination to the Lord, Pro 17:15.
Quelle öffnen ↗Corporal Punishment. - The rule respecting the corporal punishment to be inflicted upon a guilty man is introduced in Deu 25:1 with the general law, that in a dispute between two men the court was to give right to the man who was right, and to pronounce the guilty man guilty (cf. Exo 22:8 and Exo 23:7). Deu 25:2 If the guilty man was sentenced to stripes, he was to receive his punishment in the presence of the judge, and not more than forty stripes, that he might not become contemptible in the eyes of the people. הכּות בּן, son of stripes, i.e., a man liable to stripes, like son (child) of death, in Sa1 20:31. "According to the need of his crime in number," i.e., as many stripes as his crime deserved. Deu 25:3 "Forty shall ye beat him, and not add," i.e., at most forty stripes, and not more. The strokes were administered with a stick upon the back (Pro 10:13; Pro 19:29; Pro 26:3, etc.). This was the Egyptian mode of whipping, as we may see depicted upon the monuments, when the culprits lie flat upon the ground, and being held fast by the hands and feet, receive their strokes in the presence of the judge (vid., Wilkinson, ii. p. 11, and Rosellini, ii. 3, p. 274, 78). The number forty was not to be exceeded, because a larger number of strokes with a stick would not only endanger health and life, but disgrace the man: "that thy brother do not become contemptible in thine eyes." If he had deserved a severer punishment, he was to be executed. In Turkey the punishments inflicted are much more severe, viz., from fifty to a hundred lashes with a whip; and they are at the same time inhuman (see v. Tornauw, Moslem. Recht, p. 234). The number, forty, was probably chosen with reference to its symbolical significance, which it had derived from Gen 7:12 onwards, as the full measure o…
Quelle öffnen ↗Here is, I. A direction to the judges in scourging malefactors, Deu 25:1-3. 1. It is here supposed that, if a man be charged with a crime, the accuser and the accused (Actor and Reus) should be brought face to face before the judges, that the controversy may be determined. 2. If a man were accused of a crime, and the proof fell short, so that the charge could not be made out against him by the evidence, then he was to be acquitted: "Thou shalt justify the righteous," that is, "him that appears to the court to be so." If the accusation be proved, then the conviction of the accused is a justification of the accuser, as righteous in the prosecution. 3. If the accused were found guilty, judgment must be given against him: "Thou shalt condemn the wicked;" for to justify the wicked is as much an abomination to the Lord as it is to condemn the righteous, Pro 17:15. 4. If the crime were not made capital by the law, then the criminal must be beaten. A great many precepts we have met with which have not any particular penalty annexed to them, the violation of most of which, according to the constant practice of the Jews, was punished by scourging, from which no person's rank or quality did exempt him if he were a delinquent, but with this proviso, that he should never be upbraided with it, nor should it be looked upon as leaving any mark of infamy or disgrace upon him. The directions here given for the scourging of criminals are, (1.) That it be done solemnly; not tumultuously through the streets, but in open court before the judge's face, and with so much deliberation as that the stripes might be numbered. The Jews say that while execution was in doing the chief justice of the court read with a loud voice Deu 28:58, Deu 28:59, and Deu 29:9, and concluded with those words (Psa 78…
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
רִיב (rîyb, H7379) — a contest (personal or legal) אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) נָגַשׁ (nâgash, H5066) — to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a… מִשְׁפָּט (mishpâṭ, H4941) — properly, a verdict (favorable or unfavorable) pronounced judicially, especially a… שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… צָדַק (tsâdaq, H6663) — to be (causatively, make) right (in a moral or forensic sense) צַדִּיק (tsaddîyq, H6662) — just רָשַׁע (râshaʻ, H7561) — to be (causatively, do or declare) wrong; by implication, to disturb, violate רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person
Quelle öffnen ↗רָשָׁע (râshâʻ, H7563) — morally wrong; concretely, an (actively) bad person בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… נָפַל (nâphal, H5307) — to fall, in a great variety of applications (intransitive or causative, literal or… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… דַּי (day, H1767) — enough (as noun or adverb), used chiefly with preposition in phrases רִשְׁעָה (rishʻâh, H7564) — wrong (especially moral) מִסְפָּר (miçpâr, H4557) — a number, definite (arithmetical) or indefinite (large, innumerable; small, a few); also…
Quelle öffnen ↗אַרְבָּעִים (ʼarbâʻîym, H705) — forty נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) יָסַף (yâçaph, H3254) — to add or augment (often adverbial, to continue to do a thing) רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) מַכָּה (makkâh, H4347) — a wound; figuratively, carnage, also pestilence אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… קָלָה (qâlâh, H7034) — to be light (as implied in rapid motion), but figuratively, only (be (causatively, hold)… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
Quelle öffnen ↗חָסַם (châçam, H2629) — to muzzle; by analogy, to stop the nose שׁוֹר (shôwr, H7794) — a bullock (as a traveller) דִּין (dîyn, H1778) — to judge
Quelle öffnen ↗אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אִשָּׁה (ʼishshâh, H802) — a woman חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… זוּר (zûwr, H2114) — to turn aside (especially for lodging); hence to be aforeigner, strange, profane;… יָבָם (yâbâm, H2993) — a brotherin-law בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) לָקַח (lâqach, H3947) — to take (in the widest variety of applications) יָבַם (yâbam, H2992) — to marry a (deceased) brother's widow
Quelle öffnen ↗בְּכוֹר (bᵉkôwr, H1060) — firstborn; hence, chief יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill מָחָה (mâchâh, H4229) — properly, to stroke or rub; by implication, to erase; also to smooth (as if with oil),… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Quelle öffnen ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… חָפֵץ (châphêts, H2654) — properly, to incline to; by implication (literally but rarely) to bend; figuratively, to… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) יְבֵמֶת (Yᵉbêmeth, H2994) — a sister-in-law עָלָה (ʻâlâh, H5927) — to ascend, intransitively (be high) or actively (mount); used in a great variety of… שַׁעַר (shaʻar, H8179) — an opening, i.e. door or gate זָקֵן (zâqên, H2205) — old אָמַר (ʼâmar, H559) — to say (used with great latitude) יָבָם (yâbâm, H2993) — a brotherin-law מָאֵן (mâʼên, H3985) — to refuse קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Quelle öffnen ↗זָקֵן (zâqên, H2205) — old עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) אָמַר (ʼâmar, H559) — to say (used with great latitude) חָפֵץ (châphêts, H2654) — properly, to incline to; by implication (literally but rarely) to bend; figuratively, to… לָקַח (lâqach, H3947) — to take (in the widest variety of applications)
Quelle öffnen ↗יְבֵמֶת (Yᵉbêmeth, H2994) — a sister-in-law נָגַשׁ (nâgash, H5066) — to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) זָקֵן (zâqên, H2205) — old חָלַץ (châlats, H2502) — to pull off; hence (intensively) to strip, (reflex.) to depart; by implication, to… נַעַל (naʻal, H5275) — properly, a sandal tongue; by extension a sandal or slipper (sometimes as a symbol of… רֶגֶל (regel, H7272) — a foot (as used in walking); by implication, a step; by euphemistically the pudenda יָרָק (yârâq, H3417) — to spit פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… עָנָה (ʻânâh, H6030) — properly, to eye or (generally) to heed, i.e. pay attention; by implication, to respond;… אָמַר (ʼâmar, H559) — to say (used with great latitude) עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… בָּנָה (bânâh, H1129) — to build (literally and figuratively)
Quelle öffnen ↗שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) נַעַל (naʻal, H5275) — properly, a sandal tongue; by extension a sandal or slipper (sometimes as a symbol of… חָלַץ (châlats, H2502) — to pull off; hence (intensively) to strip, (reflex.) to depart; by implication, to…
Quelle öffnen ↗אֱנוֹשׁ (ʼĕnôwsh, H582) — a man in general (singly or collectively) נָצָה (nâtsâh, H5327) — properly, to go forth, i.e. (by implication) to be expelled, and (consequently) desolate;… יַחַד (yachad, H3162) — properly, a unit, i.e. (adverb) unitedly אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… אִשָּׁה (ʼishshâh, H802) — a woman אֶחָד (ʼechâd, H259) — properly, united, i.e. one; or (as an ordinal) first קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose נָצַל (nâtsal, H5337) — to snatch away, whether in a good or a bad sense יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) חָזַק (châzaq, H2388) — to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively… מָבֻשׁ (mâbush, H4016) — (plural) the (male) pudenda
Quelle öffnen ↗קָצַץ (qâtsats, H7112) — to chop off (literally or figuratively) כַּף (kaph, H3709) — the hollow hand or palm (so of the paw of an animal, of the sole, and even of the bowl of… עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) חוּס (chûwç, H2347) — properly, to cover, i.e. (figuratively) to compassionate
Quelle öffnen ↗כִּיס (kîyç, H3599) — a cup; also a bag formoney or weights אֶבֶן (ʼeben, H68) — a stone גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent קָטָן (qâṭân, H6996) — abbreviated, i.e. diminutive, literally (in quantity, size or number) or figuratively (in…
Quelle öffnen ↗בַּיִת (bayith, H1004) — a house (in the greatest variation of applications, especially family, etc.) אֵיפָה (ʼêyphâh, H374) — an ephah or measure for grain; hence, a measure in general גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent קָטָן (qâṭân, H6996) — abbreviated, i.e. diminutive, literally (in quantity, size or number) or figuratively (in…
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Wer den Gottlosen gerechtspricht und den Gerechten verdammt, die sind alle beide dem HERRN ein Greuel.
Da werdet ihr wiederum sehen, was für ein Unterschied besteht zwischen dem Gerechten und dem Gottlosen, zwischen dem, der Gott dient, und dem, der ihm nicht dient.
Lernet Gutes tun, erforschet das Recht, bestrafet den Gewalttätigen, schaffet den Waislein Recht, führet die Sache der Witwe!
Der Gott Israels hat geredet, der Fels Israels hat zu mir gesprochen: Ein gerechter Herrscher über die Menschen, ein Herrscher in der Furcht Gottes,
Deine Augen sind so rein, daß sie das Böse nicht sehen können; du kannst dem Jammer nicht zuschauen. Warum siehst du denn den Frevlern schweigend zu, während der Gottlose den verschlingt, der gerechter ist als er?
sondern er wird die Armen mit Gerechtigkeit richten und den Elenden im Lande ein unparteiisches Urteil sprechen; er wird die Welt mit dem Stabe seines Mundes schlagen und den Gottlosen mit dem Odem seiner Lippen töten.
die dem Schuldigen Recht geben um eines Geschenkes willen, aber dem Gerechten seine Gerechtigkeit absprechen!
Deine Vorgesetzten sind Widerspenstige und Diebsgesellen; sie nehmen alle gern Geschenke und jagen nach Belohnung; der Waise schaffen sie nicht Recht, und der Witwen Sache kommt nicht vor sie.
Es ist aber schon die Axt an die Wurzel der Bäume gelegt. Ein jeder Baum nun, der nicht gute Frucht bringt, wird abgehauen und ins Feuer geworfen.
Und über Streitigkeiten sollen sie zu Gerichte sitzen, um nach meinen Rechten zu richten und zu urteilen. Und meine Gesetze und meine Satzungen an allen meinen Festen sollen sie beobachten und meine Sabbate heilig halten.