9<\/strong>. come unto<\/em> ] The same vb. in Deu 20:2<\/span>, Deu 21:5<\/span>, of the formal approach Of priests.<\/p>\n and strip his sandal<\/strong> from off his foot<\/em> ] ‘As one occupied land by treading on it, the shoe became the symbol of taking possession (Psa 60:8<\/span>; Psa 108:9<\/span>); when a man renounced property to another, he drew off and gave him his shoe. So among the ancient Germans the taking off of the shoe was a symbol for giving up property and heritable rights, and with the delivery of the shoe or the throwing of it away goods were conveyed to another. Similarly among Hindoos and Arabs, Burckhardt, Bed<\/em>. 91’ (abridged from Knobel). Cp. the Bedawee form of divorce: ‘She was my slipper, I cast her off’ (W. R. Smith, Kinship<\/em>, etc., 269). That the right was a duty, which should not be renounced, is marked by the woman’s drawing off the sandal, and spitting in the face of the recusant (Num 12:14<\/span>, Job 30:10<\/span>, Isa 50:6<\/span>). Sandal<\/em>, Heb. na‘al<\/em>, Ar. na‘l<\/em>.<\/p>\n answer<\/em> ] testify<\/strong> or solemnly assert as in Deu 5:20<\/span>, etc.<\/p>\n the man that doth not build up<\/em>, etc.] Such was his sin. But the excuse of the kinsman who refused to take Ruth and her possession was that he was unwilling to mar his own heritage (Rth 4:6<\/span>). Build up<\/em>, Rth 4:11<\/span>.<\/p>\n Verse 9<\/span>. And loose his shoe<\/B><\/I>] It is difficult to find the reason of these ceremonies of degradation. Perhaps the shoe<\/I> was the emblem of power<\/I>; and by stripping it off, deprivation<\/I> of that power and authority was represented. Spitting<\/I> in the face was a mark of the utmost ignominy; but the Jews, who are legitimate judges in this case, say that the spitting was not in his face, but before<\/I> his face on the ground<\/I>. And this is the way in which the Asiatics express their detestation of a person to the present day, as Niebuhr<\/I> and other intelligent travellers assure us. It has been remarked that the prefix beth<\/I> is seldom applied to peney<\/I>; but when it is it signifies as well before<\/I> as in<\/I> the face. See Jos 21:44<\/span>; Jos 23:9<\/span>; Es 9:2<\/span>; and Eze 42:12<\/span>; which texts are supposed to be proofs in point. The act of spitting, whether in<\/I> or before<\/I> the face, marked the strong contempt the woman felt for the man who had slighted her. And it appears that the man was ever after disgraced in Israel; for so much is certainly implied in the saying, De 25:10<\/span>: And his name shall be called in Israel, The house of him that hath<\/I> his shoe loosed<\/I>.<\/P> <\/p>\n Loose his shoe; <\/B>partly as a sign of his resignation of all his right to the woman, and to her husbands inheritance; for as the shoe was a sign of ones power and right, Psa 60:8<\/span>; 108:9<\/span>; so the parting with the shoe was a token of the alienation of such right, and that he would not, and henceforth might not, enter upon his brothers land; and partly as a note of infamy, to signify that by this unnatural and disingenuous action he was unworthy to be amongst free-men, and fit to be reduced to the condition of the meanest servants or captives, who used to go barefoot, Isa 20:2<\/span>,4<\/span>. <\/P> Spit in his face, <\/B>as a return of his contempt upon himself. See Num 12:14<\/span>; Isa 1:6<\/span>; Mat 26:67<\/span>; 27:30<\/span>. This was not done, Rth 4<\/span>, either because he was not a brother, but a remoter kinsman, and so deserved less shame; or because Ruth did not prosecute him to the utmost, but freely consented to this exchange. <\/P> Build up; <\/B>a phrase oft used for the procreation of children, and the increase of a family. See Gen 16:2<\/span>; Exo 1:21<\/span>; 1Ki 11:38<\/span>; 1Ch 17:25<\/span>. <\/P> <\/p>\n Then shall his brother’s wife come unto him in the presence of the elders<\/strong>,…. The time and place being appointed the evening before by three Rabbins, and two witnesses, as Leo of Modena says p; of which she was apprized, and ordered to come tasting:<\/p>\n and loose his shoe from off his foot<\/strong>; his right foot, which was thus done;<\/p>\n “they bring him a leather shoe, which has a heel, but not sewed with linen (linen thread), and he puts it on the right foot, and binds the latchet on his foot, and stands, he and she, in the court; he fixes his foot on the ground, and she sits and stretches out her hand in the court, and looses the latchet of his shoe from off his foot, and pulls off his shoe, and casts it to the ground q:”<\/p>\n this he suffered to be done to show that he gave up his right to her; and he was so used by way of reproach, to signify that he deserved not to be reckoned among freemen, but among servants and slaves, that went barefooted, having no shoes on: and in the mystical sense of it, as Ainsworth observes, it spiritually signified, that such as would not beget children unto Christ (or preach his Gospel for that purpose), it should be declared of them that their feet are not shod with the preparation of the Gospel of Christ, Eph 6:15<\/span>;<\/p>\n and spit in his face<\/strong>; in a way of contempt, as a token of shame and disgrace; but the Jewish writers generally interpret this in a softer manner, as if it was not in his face, but in his presence, upon the floor, and seen by the judges r:<\/p>\n and shall answer and say, so shall it be done unto the man that will not build up his brother’s house<\/strong>; that is, in this contemptuous and shameful manner shall he be used.<\/p>\n p Ut supra, sect. 4. (Leo Modena’s Hostory of Rites, &c. l. 1. sect. 4.) q Maimon. ut supra, (Yebum Vechalitzab, c. 4.) sect. 6. r Ibid. sect. 7. Targum & Jarchi in loc.<\/p>\n 9<\/strong>. <\/strong> Loose his shoe from off his foot <\/strong> Loosing the shoe and handing it to another denoted the transfer of a right. It arose from the custom of a person’s standing upon a piece of land he had bought when he took formal possession of it.<\/p>\n Deu 25:9 Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house.<\/p>\n Ver. 9. And loose his shoe.<\/strong> ] To show that he was worthy to go barefoot, and had no right howsoever to tread upon that ground, as any part of his estate. See Rth 4:7<\/span> . The Turks have a ceremony somewhat like this; a<\/em> the woman may sue a divorce, when her husband would abuse her against nature: which she doth by taking off his or her shoe before the judge, and holding it the sole upward, but speaking nothing, for the uncleanness of the fact. <\/p>\n <\/p>\n And spit in his face.<\/strong> ] As unworthy to show his face amongst his brethren. See Num 12:14 Isa 50:6<\/span> . <\/p>\n<\/p>\n That will not build up his brother’s house.] See Trapp on “<\/em> Exo 1:21 “<\/em> <\/p>\n<\/p>\n a<\/em> Blunt’s Voyage.<\/p>\n in the presence, &c. Rth 4:11. <\/p>\n loose his shoe. Compare Rth 4:7, Rth 4:8. <\/p>\n shoe = sandal. <\/p>\n loose his shoe: Pulling off the shoe seems to express his being degraded to the situation of slaves, who generally went barefoot; and spitting in or rather before (biphney) his face, was a mark of the utmost ignominy. Rth 4:7, Rth 4:8, Isa 20:2, Mar 1:7, Joh 1:27 <\/p>\n spit: Num 12:14, Job 30:10, Isa 50:6, Mat 26:67, Mat 27:30, Mar 10:34 <\/p>\n So shall: Gen 38:8-10, Rth 4:10, Rth 4:11, 1Sa 2:30<\/p>\n Deu 25:9-10. Loose his shoe As a sign of his resignation of all his right to the woman, and to her husbands inheritance; for as the shoe was a sign of ones power and right, (Psa 60:8; Psa 108:9,) so the parting with the shoe was a token of the alienation of such right; and as a note of infamy, to signify that by this disingenuous action he was unworthy to be among free men, and fit to be reduced to the condition of the meanest servants, who used to go barefoot, Isa 20:2; Isa 20:4. His name That is, his person, and his posterity also. So it was a lasting blot.<\/p>\n Then shall his brother’s wife come unto him in the presence of the elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done unto that man that will not build up his brother’s house. 9. come unto ] The same vb. … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 25:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5565","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5565","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5565"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5565\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5565"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5565"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5565"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"