Deuteronomy 25 3

Deuteronomy 25:3 kjv

Forty stripes he may give him, and not exceed: lest, if he should exceed, and beat him above these with many stripes, then thy brother should seem vile unto thee.

Deuteronomy 25:3 nkjv

Forty blows he may give him and no more, lest he should exceed this and beat him with many blows above these, and your brother be humiliated in your sight.

Deuteronomy 25:3 niv

but the judge must not impose more than forty lashes. If the guilty party is flogged more than that, your fellow Israelite will be degraded in your eyes.

Deuteronomy 25:3 esv

Forty stripes may be given him, but not more, lest, if one should go on to beat him with more stripes than these, your brother be degraded in your sight.

Deuteronomy 25:3 nlt

But never give more than forty lashes; more than forty lashes would publicly humiliate your neighbor.

Deuteronomy 25 verses

Deuteronomy 25 3 Meaning

Deuteronomy 25:3 establishes a precise limit for corporal punishment, stipulating that a maximum of forty stripes may be administered to an offender. The verse emphatically forbids exceeding this number, asserting that to do so would lead to the excessive beating and humiliation of the offender, rendering one's "brother" debased and contemptible in their own eyes and the eyes of others. This divine command ensures that judicial punishment is tempered with mercy, upholding the dignity and humanity of the individual even when they are subjected to judgment for their transgressions.

Deuteronomy 25 3 Context

Deuteronomy 25:3 is part of a series of diverse civil and social laws given by God to Israel through Moses, aimed at establishing a righteous and orderly society within the Promised Land. Specifically, this verse immediately follows the directive concerning a legal dispute where a verdict of guilt is pronounced (Dt 25:1) and the punishment of striking is mandated (Dt 25:2). The broader chapter encompasses laws from various societal facets, including treatment of a guilty party, animal welfare, and family obligations (like levirate marriage). Historically, these laws were delivered as the Israelites were on the verge of entering Canaan, emphasizing the distinct moral and legal framework that would define their nation in contrast to the surrounding pagan cultures. The provision for limited stripes stands as a stark difference to ancient Near Eastern practices, which often permitted arbitrary, excessive, and sometimes fatal corporal punishments without regard for human dignity. This law protects the convicted person from being utterly dehumanized by excessive punishment, maintaining the idea that even an offender remains "thy brother" and a human being made in God's image.

Deuteronomy 25 3 Word analysis

• Forty (אַרְבָּעִים - arba'im): This precise numerical limit is highly significant. In biblical contexts, forty often denotes a period of testing, judgment, or completion. Here, it marks the absolute boundary for corporal punishment, not merely a guideline. The exactness demonstrates God's precision and care for human dignity even within justice.
• Stripes (מַכּוֹת - makkot): Literally "blows" or "strokes." This term denotes physical blows applied as a judicial punishment. The specific method of striking (e.g., with rods or whips) is not detailed, but the focus is on the number of blows and their impact.
• He may give him, he shall not exceed (לֹא יֹסִיף - lo yosif): The verb yosif means "to add" or "to continue." The strong double negative "he shall not exceed" makes this an absolute prohibition against administering more than forty stripes. It emphasizes that this is not merely a suggestion but a strict command, underscoring the severity of over-punishment.
• Lest, if he should exceed, and beat him above these with many stripes: This phrase elaborates on the dire consequence of violating the limit. It portrays a scene of excessive, indiscriminate beating that goes beyond correctional intent to inflict gratuitous pain and humiliation.
• Then thy brother (אָחִיךָ - 'akhikha): "Thy brother" underscores the Israelite’s covenant relationship and communal responsibility. Even when judged and found guilty, the offender does not lose his status as a fellow Israelite, part of the same covenant community. This kinship forms the moral basis for the limitation on punishment. It's a reminder that justice must not obliterate community bonds or humane treatment.
• Should seem vile unto thee (נִקְלֶה - niqleh): From the root qalah, meaning to be "light, contemptible, despicable, dishonorable." To inflict excessive punishment is to make the individual seem debased, worthless, or utterly humiliated, not only in the eyes of the one punishing but also in their own perception. It’s a loss of self-respect and standing that is too grievous for even a guilty person to bear due to the actions of the punisher. This outcome is precisely what the law seeks to prevent. The law preserves the essential dignity of every person in the covenant community.

Words-group by words-group analysis:

• "Forty stripes he may give him": This establishes the maximal number of blows permitted, indicating that judicial flogging was a legitimate punishment but strictly bounded. It highlights God's sovereignty in establishing specific rules for societal function.
• "He shall not exceed; lest, if he should exceed": This powerful double negative and reiteration underscores the absolute nature of the prohibition. It implies that to exceed the limit is a severe transgression itself, revealing an intent to harm beyond what is just or correctional.
• "And beat him above these with many stripes": This describes the very act the law seeks to prevent: a severe, inhumane beating that crosses the line from measured punishment to vengeful or uncontrolled violence. The phrase "many stripes" contrasts sharply with the fixed "forty," highlighting the excess.
• "Then thy brother should seem vile unto thee": This is the critical ethical and theological consequence of exceeding the limit. It points to the spiritual and social degradation caused by excessive punishment. The core concept here is that even a convicted offender retains human dignity, and actions that strip this away are contrary to God's law. This speaks to the responsibility of the punisher to uphold the sanctity of human life and honor, even when justice is being served.

Deuteronomy 25 3 Bonus section

This Mosaic law, limiting physical punishment, subtly champions restorative justice over purely punitive measures, as the ultimate goal of discipline within Israel was to lead to repentance and reintegration, not permanent degradation. The precise limit of 40 lashes ensures that even severe punishment had a defined end point, preventing the judge's personal wrath or bias from dictating the extent of suffering. The choice of "brother" underscores that while justice is applied, the covenant bonds remain. This law acted as a crucial counter-cultural stance, distinguishing God's people by their humane application of justice, unlike the arbitrary cruelties often observed in surrounding empires.

Deuteronomy 25 3 Commentary

Deuteronomy 25:3 serves as a pivotal ethical restraint within the judicial system of ancient Israel, demanding that punishment be executed with mercy and a profound respect for human dignity. By setting a definitive cap of "forty stripes," the law meticulously avoids the dehumanization often inherent in unlimited or excessive corporal punishment, which was prevalent in the ancient world. The strict injunction not to exceed this limit, alongside the warning that such an act would make the "brother" seem "vile" or despised, reveals a theology where justice must not erase an individual’s fundamental worth, even if they are an offender. This precept recognizes that an individual, despite their wrongdoing, remains a member of the covenant community, hence "thy brother," and stripping them of their intrinsic value by unwarranted humiliation goes against God's heart for His people. Later Jewish tradition further underscored this by limiting the administered stripes to "forty save one," or thirty-nine, to guarantee that the prescribed maximum was never accidentally overstepped, as evidenced in Paul's experience (2 Cor 11:24). This cautious practice epitomizes the profound concern for the dignity and non-debasement of the offender that God's law commands.