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About this book

Deuteronomy

About this book
Chapter 19

1 When the Lord your God destroys the nations whose land he is about to give you and you dispossess them and settle in their cities and houses, 2 you must set apart for yourselves three cities in the middle of your land that the Lord your God is giving you as a possession. 3 You shall build a roadway and divide into thirds the whole extent of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities. 4 Now this is the law pertaining to one who flees there in order to live, if he has accidentally killed another without hating him at the time of the accident. 5 Suppose he goes with someone else to the forest to cut wood and when he raises the ax to cut the tree, the ax head flies loose from the handle and strikes his fellow worker so hard that he dies. The person responsible may then flee to one of these cities to save himself. 6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, and kill him, though this is not a capital case since he did not hate him at the time of the accident. 7 Therefore, I am commanding you to set apart for yourselves three cities. 8 If the Lord your God enlarges your borders as he promised your ancestors and gives you all the land he pledged to them, 9 and then you are careful to observe all these commandments I am giving you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities to these three. 10 You must not shed innocent blood in your land that the Lord your God is giving you as an inheritance, for that would make you guilty.⁠ 11 However, suppose a person hates someone else and stalks him, attacks him, kills him, and then flees to one of these cities. 12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger to die. 13 You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you. 14 You must not move your neighbor’s boundary marker,28⁠ which will have been defined in the inheritance you will obtain in the land the Lord your God is giving you. 15 A single witness may not testify against another person for any trespass or sin that he commits. A matter may be legally established only on the testimony of two or three witnesses. 16 If a false witness testifies against another person and accuses him of a crime,⁠ 17 then both parties to the controversy must stand before the Lord, that is, before the priests and judges who will be in office in those days. 18 The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused, 19 you must do to him what he had intended to do to the accused. In this way you will purge the evil from among you. 20 The rest of the people will hear and become afraid to keep doing such evil among you. 21 You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot.

Texts in conversation

Compare Surpu II and Deuteronomy 19:14

Ancient Near East, Babylonian · Hebrew Bible

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Summary

Deuteronomy forbids the moving of a neighbor's boundary marker, following ancient Near Eastern traditions such as in the Akkadian Surpu tablet, which lists moving boundary markers as one of the actions of an unjust person.

Passages

Surpu II

Ancient Near East, Babylonian · Sumerian and Akkadian Incantations
He despised his parents, offended the elder sister, gave with small measure and received with big measure, he said “there is”, when there was not, he said “there is not”, when there was, spoke unseemly things, spoke improper things, he spoke insolent things, he spoke …, he used an untrue balance, but did not use the true balance, he took money that was not due to him, but did not take money due to him, he disinherited the legitimate son and did not establish in his rights the legitimated son, he set up an untrue boundary, but did not set up the true boundary, he removed mark, frontier and boundary. He entered his neighbor’s house, had intercourse with his neighbor’s wife, shed his neighbor’s blood, took away his neighbor’s clothes, and did not clothe a young man when he was naked.
1200 BCE (scholarly estimate) Read in Surpu

Deuteronomy 19:14

Hebrew Bible
13 You must not pity him, but purge from Israel the guilt of shedding innocent blood, so that it may go well with you. 14 You must not move your neighbor’s boundary marker,28 which will have been defined in the inheritance you will obtain in the land the Lord your God is giving you. 15 A single witness may not testify against another person for any trespass or sin that he commits. A matter may be legally established only on the testimony of two or three witnesses.
750–400 BCE (scholarly estimate) Read in Deuteronomy

References

"... The terms with the root גזל and עשק, although not defined in any greater detail in Leviticus 5:21, can still be reconstructed with the help of other biblical passages. The words גזל and עשק frequently appear in combination. In the majority of cases, these expressions are used to denote the abuse of power by the rich. In some cases the term עשק involves the withholding of payment which may lead to the impoverishment of the weak as described in Lev 19:13 and Deuteronomy 24:14–15. It is therefore possible to compare lying about a deposit (פיקדון) and oppressing (עשק) one’s neighbor in Lev 5:21 to wearing or taking the neighbor’s clothes as expressed in Šurpu II 50: “He wore the garment of his neighbor” (“He took away his neighbor’s clothes”). The abuse of power may also be the issue in Šurpu II 61 which states that: “He oppresses, takes away, causes to be taken away.” In addition, the term עשק is used by Hosea in connection with the usage of false weights (compare Hosea 12:8). Likewise, the use of faulty weights is an issue in Šurpu II 37: “he gave in small (measure) and received in great (measure).” In Leviticus 5:22 the abuse of power is also expressed by the Hebrew idiom תשומת יד which finds parallels in Šurpu. One possible translation of תשומת יד is “placing of the hand,” which is a literal translation of manus iniectio, a term used in later Roman law when the creditor took a debtor prisoner with the possibility of selling him into slavery should he fail to pay his debt ..."
Isabel Cranz, Atonement and Purification: Priestly and Assyro-Babylonian Perspectives on Sin and Its Consequences (Tübingen: Mohr Siebeck, 2017), 46–47.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Surpu II and Deuteronomy 19:14

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