Deuteronomy 21:3

KJV

And it shall be, [that] the city [which is] next unto the slain man, even the elders of that city shall take an heifer, which hath not been wrought with, [and] which hath not drawn in the yoke;

KJV (with Strong's)

And it shall be, that the city {H5892} which is next {H7138} unto the slain man {H2491}, even the elders {H2205} of that city {H5892} shall take {H3947} an heifer {H1241}{H5697}, which hath not been wrought with {H5647}, and which hath not drawn {H4900} in the yoke {H5923};

Complete Jewish Bible

After it has been determined which town is the closest, the leaders of that town are to take a young female cow that has never been put to work or yoked for use as a draft animal.

Berean Standard Bible

Then the elders of the city nearest the victim shall take a heifer that has never been yoked or used for work,

American Standard Version

and it shall be, that the city which is nearest unto the slain man, even the elders of that city shall take a heifer of the herd, which hath not been wrought with, and which hath not drawn in the yoke;

Commentary

### SUMMARY
Deuteronomy 21:3 outlines a crucial preliminary step in the ritual prescribed for an unsolved murder discovered in the open country. This verse mandates that the elders of the city geographically closest to the slain individual must acquire a young female bovine, specifically one that has never been used for labor or harnessed to a yoke. This unblemished animal was indispensable for a communal purification ceremony designed to ceremonially cleanse the community and the land from the defilement of innocent blood, thereby averting divine judgment and upholding the sanctity of life within the covenant community of Israel.

### CONTEXT
* **Literary Context:** This verse is an integral component of a specific legal and ceremonial section found in [Deuteronomy 21:1-9](/deuteronomy/21-1-9 "Deuteronomy 21:1-9 - The Ritual for Unsolved Murder"). The preceding verses establish the grave scenario: the discovery of a deceased person in a field with no known perpetrator. The verses immediately following detail the entire solemn ritual, including the precise measurement required to determine the nearest city, the leading of the heifer to a valley that has never been tilled or sown, the breaking of its neck, the washing of the elders' hands, and their solemn declaration of innocence. This entire passage underscores the profound seriousness with which the shedding of innocent blood was regarded in ancient Israel and highlights the communal responsibility to address such defilement, even when the individual perpetrator remained unknown. It functions as a legal and ritualistic framework to maintain the purity of the land and the community's standing before God.
* **Historical & Cultural Context:** In ancient Israelite society, the land was not merely property but a sacred inheritance, considered holy and belonging to Yahweh. Its defilement through bloodshed, particularly the shedding of innocent blood, was considered a grave offense that "cried out" from the ground ([Genesis 4:10](/genesis/4-10 "Genesis 4:10 - The Cry of Abel's Blood")), necessitating a communal response. This ritual was not punitive towards the city for the murder itself, but rather an act of corporate purification and expiation to avert divine judgment, such as drought or famine, which could be perceived as consequences of unaddressed sin. The elders, serving as the civic and spiritual leaders, represented the entire community in this solemn act, emphasizing the principle of corporate responsibility inherent in Israelite covenant theology. Their public participation underscored the community's collective acknowledgment of the sanctity of life and their earnest desire to be free from the stain of unpunished violence.
* **Key Themes:**
* **Communal Responsibility:** The law articulated in [Deuteronomy 21](/deuteronomy/21 "Deuteronomy 21 - Laws and Ordinances") profoundly emphasizes that the entire community, specifically through its leadership, bore a collective responsibility for the sanctity of life and the purity of the land. Even an unknown sin required communal action to ensure divine favor and prevent the defilement of the land, as clearly articulated in [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defilement of the Land by Blood"). This highlights a foundational principle of corporate accountability in ancient Israel, where the actions or inactions of individuals or groups could profoundly impact the entire nation and its relationship with God.
* **Purity and Unblemished Sacrifice:** The stringent requirement for the heifer to be "not been wrought with" and "not drawn in the yoke" signifies that it must be an unblemished, unused, and pure animal. This aligns perfectly with the broader biblical principle that sacrifices offered to God should be perfect and without blemish, symbolizing the holiness of God and the absolute necessity of purity in approaching Him. This echoes similar requirements for various offerings throughout the Pentateuch, such as those detailed for burnt offerings in [Leviticus 1:3](/leviticus/1-3 "Leviticus 1:3 - Requirements for Burnt Offerings"). The pristine state of the animal underscores its suitability as a symbolic offering for cleansing and atonement, representing an untainted life given for purification.
* **Aversion of Guilt:** The elaborate ritual, culminating in the breaking of the heifer's neck and the elders' solemn declaration (as further described in [Deuteronomy 21:7-8](/deuteronomy/21-7-8 "Deuteronomy 21:7-8 - Elders' Declaration of Innocence")), was meticulously designed to ceremonially cleanse the community and prevent the guilt of innocent blood from resting upon them or the land. This act was a public acknowledgment of the sanctity of life and a fervent plea for God's mercy, demonstrating the community's earnest desire to be free from the stain of unpunished violence and its associated divine judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wrought with (Hebrew, _‘âbad'_):** This verb (H5647, עָבַד, _‘âbad'_) signifies "to work, serve, or till." In the context of an animal, it refers to being put to labor, such as plowing fields, treading grain, or carrying burdens. The passive construction here indicates that the animal has never been subjected to any form of work. This ensures its pristine, unblemished, and untainted state, making it uniquely suitable for a sacred and singular ritual, as it remains untouched by common, mundane use.
* **Drawn (Hebrew, _mâshak'_):** The verb (H4900, מָשַׁךְ, _mâshak'_) means "to draw, pull, or drag." In this specific context, it refers to the act of pulling a load or an implement. An animal that has "not drawn" is one that has never been harnessed or compelled to pull anything, confirming its youth, strength, and untouched status. This specification, combined with the "yoke," reinforces the idea of an animal set apart, pure, and untainted by the ordinary burdens of life, making it a fitting symbol for the unique and solemn act of expiation.
* **Yoke (Hebrew, _‘ôl'_):** The noun (H5923, עֹל, _‘ôl'_) refers to a wooden beam or frame fitted over the necks of two draft animals, typically oxen, and attached to a plow or cart, enabling them to work together. An animal that has "not drawn in the yoke" is one that has never been broken for labor, confirming its youth, strength, and untouched status. This detail underscores the animal's pristine and unburdened state, symbolizing its purity and suitability as a unique offering for the sacred purpose of cleansing the land from the defilement of innocent blood.

#### Verse Breakdown
* **"And it shall be, that the city which is next unto the slain man,"**: This clause precisely identifies the primary party responsible for initiating the ritual: the city geographically closest to the location where the murdered person was discovered. This highlights the principle of localized accountability, ensuring that no unsolved murder would go unaddressed and that the burden of expiation fell upon the community most directly implicated by proximity, emphasizing their immediate responsibility for the purity of their territory.
* **"even the elders of that city shall take an heifer,"**: The responsibility for executing this sacred task falls squarely upon the elders (H2205, _zâqên_), who were the respected leaders, judges, and representatives of the city. Their direct involvement underscores the communal, official, and solemn nature of the ritual. The "heifer" (H1241, _bâqâr_ and H5697, _‘eglâh_) specifies a young female bovine, typically a calf or young cow, which was commonly used for sacrifice or purification rituals in other contexts (e.g., the red heifer in [Numbers 19](/numbers/19 "Numbers 19 - The Law of the Red Heifer")), indicating its suitability for a sacred purpose.
* **"which hath not been wrought with, and which hath not drawn in the yoke;"**: This crucial specification meticulously describes the required pristine state of the heifer. It must be an animal that has never been used for any kind of labor, such as plowing, tilling, or pulling a cart. This ensures its unblemished, pure, and untouched status, making it a fitting and acceptable offering for a ritual intended to cleanse the community from the defilement of innocent blood. Its pristine nature symbolizes the purity and unblemished quality required for an act of atonement before a holy God.

#### Literary Devices
The passage employs **Symbolism** extensively to convey its profound theological message. The unblemished heifer itself is a powerful symbol of purity and an acceptable offering, mirroring the broader biblical principle that sacrifices to God must be without defect. Its untouched state, having "not been wrought with" or "drawn in the yoke," symbolizes a life set apart, untainted by the common burdens and defilements of the world, making it a fitting representation for the solemn act of expiation. Furthermore, the entire ritual is a symbolic act of **Atonement** and **Purification**, where the death of the innocent animal symbolically cleanses the community from the corporate guilt of the unknown murderer's sin, preventing divine judgment from falling upon them. The elders' washing of hands (mentioned in subsequent verses) is also a potent symbolic gesture of **Exoneration** and a public declaration of innocence regarding the shedding of the blood, transferring the guilt from the community to the slain animal.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:3, situated within its broader context, powerfully articulates God's profound concern for the sanctity of human life and the purity of the land. It reveals that the shedding of innocent blood, even by an unknown perpetrator, contaminates the community and necessitates a divine response. This law establishes a mechanism for communal expiation, demonstrating that unaddressed sin carries corporate consequences and requires a corporate act of atonement to avert divine wrath. It underscores the principle that God's justice demands a reckoning for every life taken, and His holiness cannot tolerate defilement. The meticulous requirements for the sacrifice emphasize the seriousness of the offense and the necessity of a pure offering to bridge the gap between a defiled community and a holy God, highlighting the gravity of sin and the cost of reconciliation.

* [Numbers 35:33](/numbers/35-33 "Numbers 35:33 - Defilement of the Land by Blood")
* [Leviticus 1:3](/leviticus/1-3 "Leviticus 1:3 - Requirements for Burnt Offerings")
* [Psalm 106:38](/psalms/106-38 "Psalm 106:38 - Shedding Innocent Blood")

### REFLECTION AND APPLICATION
While the specific ritual described in Deuteronomy 21:3 is an ancient covenantal practice no longer observed by believers today, its underlying principles remain profoundly relevant. It reminds us of God's unwavering commitment to justice, the preciousness of human life as created in His image, and the pervasive nature of sin and its consequences, even when hidden or unpunished by human systems. This passage challenges us to consider our own communal responsibilities, not just for overt acts of injustice, but for the broader moral and spiritual health of our communities. It prompts us to reflect on how we, as individuals and as the church, contribute to or neglect the pursuit of justice, the protection of the vulnerable, and the spiritual purity of the spaces we inhabit. Ultimately, it directs our gaze to the ultimate solution for all sin and defilement, pointing beyond the limitations of ceremonial cleansing to the perfect and final atonement.

#### Questions for Reflection
* **How does this ancient law challenge our modern understanding of individual versus communal responsibility for societal ills and injustices?**
* **What forms of "innocent blood" or unaddressed injustice might exist in our communities today, and what is our role in seeking their resolution and advocating for righteousness?**
* **How does the concept of an "unblemished" sacrifice in this passage deepen our appreciation for the absolute purity and perfection of Christ's sacrifice for our sins?**

### FAQ
**Why was this ritual necessary if the murderer wasn't known?**

Answer: This ritual was necessary precisely because the murderer was unknown. In ancient Israelite theology, the shedding of innocent blood was considered a profound defilement of the land itself, a sacred space belonging to God. If the perpetrator of a murder was unknown and unpunished, the guilt of that innocent blood would rest upon the entire community and the land, potentially leading to divine judgment (e.g., famine, plague, or other forms of curse). The ritual described in [Deuteronomy 21:1-9](/deuteronomy/21-1-9 "Deuteronomy 21:1-9 - The Law of the Unsolved Murder") was not about punishing the murderer (who was unknown), but about a corporate act of expiation and purification. It was a solemn public declaration by the elders of the nearest city that they were innocent of the crime and had done everything in their power, according to God's law, to address the defilement. This act symbolically cleansed the land and the community, averting God's wrath and demonstrating the community's commitment to justice and the sanctity of life, even in the face of an unsolved crime.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 21:3, with its emphasis on an unblemished sacrifice for the expiation of blood guilt and the cleansing of the land, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The heifer, "which hath not been wrought with, and which hath not drawn in the yoke," powerfully foreshadows the perfect, sinless nature of Christ, who was "without blemish or spot" ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redemption by Christ's Precious Blood")). Just as the animal's death was a symbolic act to remove corporate guilt from the land, Christ's sacrificial death on the cross was the once-for-all, definitive act that truly takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). The animal sacrifice could only ceremonially cleanse the community from the *guilt* of innocent blood; Christ's infinitely more precious blood cleanses the conscience from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience")) and provides true propitiation for our sins, satisfying divine justice ([Romans 3:25](/romans/3-25 "Romans 3:25 - Christ as Propitiation")). The Old Testament ritual pointed to the profound truth that innocent blood demands a response, and in Christ, we find the perfect, innocent Lamb whose shed blood not only atones for all sin but also fully reconciles us to God, bringing ultimate peace and purity that no animal sacrifice could ever achieve ([Hebrews 10:1-18](/hebrews/10-1-18 "Hebrews 10:1-18 - Christ's Sacrifice Superior to Old Covenant Sacrifices")). He is the true and final expiation for all defilement.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 19:2

This [is] the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein [is] no blemish, [and] upon which never came yoke:

Matthew 11:28

Come unto me, all [ye] that labour and are heavy laden, and I will give you rest.

Matthew 11:30

For my yoke [is] easy, and my burden is light.

Philippians 2:8

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

Jeremiah 31:18

¶ I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.