TRV
Translation
King James Version
When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
Complete Jewish Bible
"When you build a new house, you must build a low wall around your roof; otherwise someone may fall from it, and you will be responsible for his death.
Berean Standard Bible
If you build a new house, you are to construct a railing around your roof, so that you do not bring bloodguilt on your house if someone falls from it.
American Standard Version
When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thy house, if any man fall from thence.
World English Bible Messianic
When you build a new house, then you shall make a railing around your roof, so that you don’t bring blood on your house if anyone falls from there.
Geneva Bible (1599)
When thou buildest a newe house, thou shalt make a battlemet on thy roofe, that thou lay not blood vpon thine house, if any man fal thence.
Young's Literal Translation
`When thou buildest a new house, then thou hast made a parapet to thy roof, and thou dost not put blood on thy house when one falleth from it.
In the KJVVerse 5,479 of 31,102
Study This Verse
Commentary on Deuteronomy 22 verses 5–12
5 ¶ The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the LORD thy God.
6 If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young, or upon the eggs, thou shalt not take the dam with the young:
7 But thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days.
8 When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.
9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit of thy seed which thou hast sown, and the fruit of thy vineyard, be defiled.
10 Thou shalt not plow with an ox and an ass together.
11 Thou shalt not wear a garment of divers sorts, as of woollen and linen together.
12 Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself.
Here are several laws in these verses which seem to stoop very low, and to take cognizance of things mean and minute. Men's laws commonly do not so: De minimis non curat lex - The law takes no cognizance of little things; but because God's providence extends itself to the smallest affairs, his precepts do so, that even in them we may be in the fear of the Lord, as we are under his eye and care. And yet the significancy and tendency of these statutes, which seem little, are such that, notwithstanding their minuteness, being fond among the things of God's law, which he has written to us, they are to be accounted great things.
I. The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, Deu 22:5. Nature itself teaches that a difference be made between them in their hair (Co1 11:14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally. To befriend a lawful escape or concealment it may be done, but whether for sport or in the acting of plays is justly questionable. 1. Some think it refers to the idolatrous custom of the Gentiles: in the worship of Venus, women appeared in armour, and men in women's clothes; this, as other such superstitious usages, is here said to be an abomination to the Lord. 2. It forbids the confounding of the dispositions and affairs of the sexes: men must not be effeminate, nor do the women's work in the house, nor must women be viragos, pretend to teach, or usurp authority, Ti1 2:11, Ti1 2:12. Probably this confounding of garments had been used to gain opportunity of committing uncleanness, and is therefore forbidden; for those that would be kept from sin must keep themselves from all occasions of it and approaches to it.
II. In taking a bird's-nest, the dam must be let go, Deu 22:6, Deu 22:7. The Jews say, "This is the least of all the commandments of the law of Moses," and yet the same promise is here made to the observance of it that is made to the keeping of the fifth commandment, which is one of the greatest, that it may be well with thee, and that thou mayest prolong thy days; for, as disobedience in a small matter shows a very great contempt of the law, so obedience in a small matter shows a very great regard to it. He that let go a bird out of his hand (which was worth two in the bush) purely because God bade him, in that made it to appear that he esteemed all God's precepts concerning all things to be right, and that he could deny himself rather than sin against God. But doth God take care for birds? Co1 9:9. Yes, certainly; and perhaps to this law our Saviour alludes. Luk 12:6, Are not five sparrows sold for two farthings, and not one of them is forgotten before God? This law, 1. Forbids us to be cruel to the brute-creatures, or to take a pleasure in destroying them. Though God has made us wiser than the fowls of heaven, and given us dominion over them, yet we must not abuse them nor rule them with rigour. Let go the dam to breed again; destroy it not, for a blessing is in it, Isa 65:8. 2. It teaches us compassion to those of our own kind, and to abhor the thought of every thing that looks barbarous, and cruel, and ill-natured, especially towards those of the weaker and tender sex, which always ought to be treated with the utmost respect, in consideration of the sorrows wherein they bring forth children. It is spoken of as an instance of the most inhuman cruelty that the mother was dashed to pieces upon her children (Hos 10:14), and that the women with child were ripped open, Amo 1:13. 3. It further intimates that we must not take advantage against any, from their natural affection and the tenderness of their disposition, to do them an injury. The dam could not have been taken if her concern for her eggs or young (unlike to the ostrich) had not detained her upon the next when otherwise she could easily have secured herself by flight. Now, since it is a thousand pities that she should fare the worse for that which is her praise, the law takes care that she shall be let go. The remembrance of this may perhaps, some time or other, keep us from doing a hard or unkind thing to those whom we have at our mercy.
III. In building a house, care must be taken to make it safe, that none might receive mischief by falling from it, Deu 22:8. The roofs of their houses were flat for people to walk on, as appears by many scriptures; now lest any, through carelessness, should fall off them, they must compass them with battlements, which (the Jews say) must be three feet and a half high; if this were not done, and mischief followed, the owner, by his neglect, brought the guilt of blood upon his house. See here, 1. How precious men's lives are to God, who protects them, not only by his providence, but by his law. 2. How precious, therefore, they ought to be to us, and what care we should take to prevent hurt from coming to any person. The Jews say that by the equity of this law they were obliged (and so are we too) to fence, or remove, every thing by which life may be endangered, as to cover draw-wells, keep bridges in repair, and the like, lest, if any perish through our omission, their blood be required at our hand.
IV. Odd mixtures are here forbidden, Deu 22:9, Deu 22:10. Much of this we met with before, Lev 19:19. There appears not any thing at all of moral evil in these things, and therefore we now make no conscience of sowing wheat and rye together, ploughing with horses and oxen together, and of wearing linsey-woolsey garments; but hereby is forbidden either, 1. A conformity to some idolatrous customs of the heathen. Or, 2. That which is contrary to the plainness and purity of an Israelite. They must not gratify their own vanity and curiosity by putting those things together which the Creator in infinite wisdom had made asunder: they must not be unequally yoked with unbelievers, nor mingle themselves with the unclean, as an ox with an ass. Nor must their profession and appearance in the world be motley, or party-coloured, but all of a piece, all of a kind.
V. The law concerning fringes upon their garments, and memorandums of the commandments, which we had before (Num 15:38, Num 15:39), is here repeated, Deu 22:12. By these they were distinguished from other people, so that it might be said, upon the first sight There goes an Israelite, which taught them not to be ashamed of their country, nor the peculiarities of their religion, how much soever their neighbours looked upon them and it with contempt: and they were also put in mind of the precepts upon the particular occasions to which they had reference; and perhaps this law is repeated here because the precepts immediately foregoing seemed so minute that they were in danger of being overlooked and forgotten. The fringes will remind you not to make your garments of linen and woollen, Deu 22:11.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–12. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 6.7
When you build a house, you do not quit before building the protective parapet of the house. It is this parapet that prevents one who has ascended onto the house from falling. So it is with the house of the Word. Consequently those who fall because of unfinished buildings fall only from houses which lack the parapet. Those architects and builders bear the blame for such slaughters and falls.
Richard ChallonerAD 1781
Battlement: This precaution was necessary, because all their houses had flat tops, and it was usual to walk and to converse together upon them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 22:8 presents a foundational ancient Israelite building regulation, mandating the construction of a protective parapet or "battlement" around the flat roofs of newly constructed houses. This divine directive transcends mere architectural guidance, serving as a profound ethical and theological statement. Its purpose is twofold: to prevent accidental falls and, more significantly, to avert the moral and spiritual guilt of bloodshed upon the homeowner. The law powerfully underscores God's immense value for human life, thereby calling the covenant community to proactive responsibility, diligent foresight, and compassionate care in safeguarding the well-being of all who might enter their dwelling.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:8 employs several literary devices to convey its powerful and enduring message. The phrase "that thou bring not blood upon thine house" is a striking example of Metonymy, where "blood" vividly represents the guilt, culpability, and defilement associated with an avoidable death. This powerful imagery underscores the severity of negligence in God's eyes and the sacredness of human life. The law itself functions as a Legal Precedent, establishing a clear and binding standard for safety and personal responsibility that would have broader implications for communal well-being, justice, and the practical outworking of covenant faithfulness. Furthermore, the verse is inherently Didactic, serving as a direct teaching moment that instructs the Israelites not only on proper building practices but also on the deeper theological principles of valuing human life, practicing proactive care for one's neighbor, and living responsibly within God's covenant. The direct, imperative language ("thou shalt make") reinforces its authoritative and binding nature, leaving no room for ambiguity regarding the homeowner's duty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:8, while a specific building regulation, resonates with profound theological principles woven throughout the biblical narrative, revealing the character of God and His expectations for His people. It stands as a powerful testament to God's meticulous and unwavering concern for human life, viewing every individual as precious and worthy of protection. This law demonstrates that true righteousness is not merely about ritual purity, abstract belief, or adherence to cultic practices, but also about practical, tangible actions that safeguard the well-being of others and prevent harm. It highlights a God who is not distant or detached but intimately involved in the daily affairs of His people, providing guidance that ensures a just, safe, and compassionate society. The principle of proactive care and personal responsibility embedded in this verse extends to all areas of life, reminding believers that their actions (or inactions) have real consequences for their neighbors, their community, and their standing before God. It underscores the truth that love for God is inextricably linked to love for neighbor, expressed through practical diligence.
REFLECTION AND APPLICATION
While modern societies have evolved with sophisticated building codes and comprehensive safety regulations, the timeless principles embedded in Deuteronomy 22:8 remain profoundly relevant for believers today. This verse calls us to cultivate a posture of proactive responsibility and compassionate care for the well-being of others, extending far beyond mere legal compliance to a heart of genuine concern. It challenges us to look critically at our homes, workplaces, communities, and even our digital spaces, asking where we might need to "build a battlement"—to identify potential hazards, mitigate risks, and actively ensure safety for those around us. This applies not only to physical safety but also to emotional, spiritual, and relational well-being. Are we creating environments that are safe, nurturing, and conducive to flourishing, or are we, through negligence, indifference, or a lack of foresight, inadvertently creating spaces where others might "fall" or be harmed? This law compels us to be diligent, thoughtful, and compassionate stewards of the spaces, resources, and relationships entrusted to us, recognizing that the sanctity of human life and the prevention of harm are divine mandates that reflect the very heart of God.
Questions for Reflection
FAQ
Why is this law included in the Bible, alongside spiritual and moral commands?
Answer: This law is included because the biblical understanding of holiness and righteousness is holistic and all-encompassing. It's not merely about ritual purity, abstract theology, or personal piety, but extends to every aspect of daily life, including practical matters like building safety. God's concern for human life is paramount, and this law demonstrates that true godliness manifests in tangible actions that protect the vulnerable and ensure the well-being of the community. It shows that God cares deeply about the prevention of harm and the practical outworking of love for one's neighbor, integrating ethical living into the very fabric of society. This holistic view of the law is consistent with the broader biblical narrative that God desires His people to live righteously in all their ways, reflecting His character to the world.
Does this ancient law apply to modern building codes or just to spiritual principles?
Answer: While the specific architectural detail of a "battlement" on a flat roof is rooted in an ancient context, the underlying principles are universally and eternally applicable. Modern building codes, safety regulations, and occupational health standards are, in essence, practical outworkings of the spirit of this law. The verse primarily teaches the timeless principles of the sanctity of human life, personal responsibility, due diligence, and proactive prevention of harm. Therefore, it applies spiritually to our commitment to safety and care in all areas of life, informing our ethical decision-making and encouraging us to create environments that protect and promote human flourishing, even as specific regulations and technologies evolve. It calls us to embody the spirit of the law, not just its letter.
What does it mean to "bring not blood upon thine house" in a spiritual sense today?
Answer: Spiritually, "bringing blood upon thine house" signifies incurring guilt or moral culpability for harm caused by negligence, indifference, or a failure to act responsibly. In a modern context, this could mean failing to address known dangers (physical, emotional, spiritual, or even digital) within our spheres of influence. For example, neglecting to provide a safe and nurturing environment for children, failing to speak up against injustice or abuse, or ignoring the spiritual and emotional needs of those in our care could be seen as a form of "bringing blood" upon ourselves or our "house" (our family, church, community, or even our reputation). It's a powerful call to active, compassionate engagement to prevent harm, promote flourishing, and uphold the value of every human life.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:8, with its profound emphasis on the sanctity of life, proactive care, and the prevention of harm, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the one who perfectly embodies the spirit of this law, demonstrating God's profound and compassionate concern for humanity in every aspect of His earthly ministry. Jesus consistently prioritized the well-being of individuals, healing the sick, feeding the hungry, casting out demons, and restoring the marginalized, always acting to prevent physical, emotional, and spiritual "falls." His teachings, such as the parable of the Good Samaritan (Luke 10:25-37), powerfully illustrate the boundless nature of love for neighbor and the active responsibility to intervene and prevent harm. Ultimately, Christ Himself serves as the divine "battlement" for humanity. Through His sinless life and atoning sacrifice on the cross, He took upon Himself the "blood" of our sin—the guilt and condemnation that would otherwise lead to our eternal fall (Romans 5:8). By His death and resurrection, He provides the ultimate safety and security, offering eternal life and protection to all who believe, ensuring that no one who is truly His will "fall from thence" into eternal destruction (John 10:28). Thus, the physical battlement of Deuteronomy 22:8 foreshadows the spiritual protection, life-giving provision, and ultimate security found in Christ alone.