If a dead body was found outside a city, the elders of that city had to wash their hands and to say that they were innocent of the blood.  I wonder if Pontious Pilate knew about this law, or was it just a "coincidence", when he proclaimed he was innocent of Christ's blood?

V.9 Yahweh is concerned with purging the guilt of shedding innocent blood in Israel.  He allows the perpetrator of the death not to be identified, for now, although He knows who it is. 

There are some strong echoes of Christ here:

V.4 The heifer was slain outside the city to cover sin (Heb 13:12).

Vs.6,7 the proclamation of innocence in the shedding of blood (Matt 27:24).

V.23 Hanging on a tree is cursed of God (Gal 3:13).

21:6-8    The washing of hands and speaking of innocent blood provided Pilate with a way of responding to the charges brought against Jesus – Matt 27:24.

21:4  Here and in the matter of the cities of refuge the ‘elders of the city’ stood as representatives of all the people. They were not to lord it above their brethren. Rather they were to execute righteous judgement and accept the responsibility for and educate the people of the city. In like manner if any of us have positions of responsibility in the ecclesia we should use that for the benefit of all rather than self aggrandisement.

21:18-21 It was a severe law that was enacted in this case, but you will notice that both parents consent was required to prevent the abuse of it. The law was wise and beneficial. The punishment was that to which blasphemers were doomed (Lev 24:23); parents are considered God's representatives, and invested with a portion of His authority over their children.

13:6-11The authority of parents over their children is absolute in the law fo Moses, to the extent that they could have a disobedient child killed. Notice that there is no provision for appeal by any other person, nor are other withnesses required (v18-21). This law is mirrored in the law against disobeying judges, found in Deut 17:9-13, against false accusations in 19:18-20, and finally against turning to another God (13:6-11).

In each and every one of these cases, the people had to get involved in the stoning, and in each and every case the reason is given "that they shall hear and fear". These laws were designed to uphold the authority of the parent, the judges, the common man himself, and especially God. It is likely these sentences were very rarely caried out, but it was these laws and the fear they induced that held the very fabric of society together. It was the turning away from God's laws that led to its break-down (Isa 3:5,12).

21:7    Whilst the details of how to deal with a matter of a person found dead in the field sounds just a formality it is clear that if the elders of the city were to fulfil the requirements of this law they would have to make diligent enquiry in the city before making their pronouncement. Likewise we should not make rash statements without searching out the matter.

t 21:22-23 In Isa 50:5 Jesus, in spirit, says he was not rebellious. However he was hanged on a tree – in violation of the law. He did not deserve to die so the grave could not hold him Acts 2:24

We are surely living in the end times.

Picking up three of the links in John 4

We see that the woman coming to the well, despite being a Samaritan and not living with her husband, was a potential candidate for marriage to the Bridegroom.

Solomon wrote these 12 Songs, which have been condensed into our 8 chapters. Chapter1 has the first Song from Song 1:2-8, where the Bride tells of her love for her Bridegroom. The 2nd Song runs from Song 1:9-2:7and is probably a conversation between Him and her. He tells her how much he admires her (Song 1:9-11), and she replies in Song 1:12-14 and says how well she has prepared herself for Him. Then He says she is beautiful (Song 1:15), and she says the same back to him (Song 1:16,17). There’s a real, and pure, and genuine love between these two.
NB: I have taken much of this information from the book by Brother R.W. Ask (my copy undated).

1:4 When the king took the bride into his chamber is speaks of marriage. We are to be invited to the marriage supper of the lamb – Rev 19:9 – but only if we manifest the lovely characteristics of the bride seen in place in the Song of Solomon.

Song of Solomon: the Bible has 5 (5 is thought by many to suggest grace or mercy) poetic books singing the story of Divine grace and mercy. The books are Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon (is about the sweet intimacy of communion with Christ). On one level the Song of Solomon suggests allusions to his chief bride, the daughter of Pharoah, but the more spiritual meaning is likely about Christ (the lover) and his bride (the beloved) being Jews and Gentiles in Christ. Some feel the book has 12 songs with the first 6 being the bride selected from Israel and the last 6 being the bride selected from the Gentiles with Christ being the Bridegroom for both. The first 6 songs are divided 1:2-8, 1:9--2:7, 2:8-17, 3:1-5, 3:6--4:7,4:8--5:1. The last 6 songs are divided 5:2--6:10, 6:11-13, 7:1-9, 7:10--8:4, 8:5-7, 8:8-12. After these 12 songs there is a final prayer from the groom. .....Much of this was gleaned from The Song of Solomon by H.P. Mansfield p12,13,15,21-23.

1:9 The word ‘compared’ <01819> is translated ‘similitude’ Hos 12:10 when the prophet explains how God reveals Himself. We should, therefore, conclude that the Song of Solomon is presenting a picture. That picture is a revelation from God about a relationship.

1:14   The fruitfulness motif identifies the bridegroom with the fruitful land of Israel. As we read through the book be alert to similar language. It helps us to appreciate that this is not a simple love story but a parable of the love that the bride and her groom have for the inheritance promised to those who share Abraham’s faith.

1:4 The woman who calls to the man to bring her into his chambers echoes the song of loves – Psa 45:15

V.1 The title represents the most excellent song (song above all songs).  The phrasing Song of Songs is a Hebrew idiom that expresses a superlative. Other like it includes:

-Holy of Holies meaning the most holy (Exo 29:37).

-Heaven of heavens meaning the highest heaven (Deut 10:14).  

-Lord of lords and King of kings meaning the supreme ruler (Rev 17:14).

The King in this song is ultimately Jesus, and the bride is His ecclesia.  Then this song is the most excellent song because no relationship is greater.

1:17 The Cedar beams echo part of the structure of Solomon’s temple – 1Kin 6:9

It is not as clear regarding Joshua, but presumably, he followed in Moses' footsteps in this regard.

Moses, like our Lord, was prophet, priest, king, Deut. 33:5; judge, mediator, etc

Interesting that Elymas had opposed the Truth as Saul (Paul) had done.  He also received the same temporary set-back vs.10,11.  I wonder if he repented.

On his travels, Paul used the synagogues as a forum for exhortation.  As a Jew, he was welcomed to speak.  His welcome was eventually worn out, as the message of the Gospel became a threat to the establishment. 

 After preaching in the synagogue at Antioch, he exhorted in the synagogues at: Iconium (14:1); Thessalonica (17:1); Berea (17:10); Athens (17:17); Corinth (18:4); Ephesus (18:19).

13:42 It reads as if there were gentiles in the synagogue as well as Jews. So it is not surprising that they wanted to hear more of the message by contrast to the Jews. The Jews would feel convicted by Paul’s words. The gentiles would appreciate that the gospel offered more to them than being Jewish proselytes.

13:41 The use of Hab 1:5 might seem an odd use of the prophet. The prophet was telling Israel that He was going to use the Chaldeans to punish the Jews. The relevance of the passage here is that God is going to do something unexpected (at least as far as the Jews were concerned) – He was going to call the gentiles to the gospel.

13:4    Being ‘sent forth by the Holy Spirit’ means that specific direction as to where they should go had been given by a spirit guided teacher in the ecclesia.

13:10-11 The opposition of Elymas the sorcerer to God’s righteousness and his subsequent blindness ‘ for a season’ matches Saul’s – later Paul’s – experience.

God (who can't die) raised Christ from the dead - Acts 13:30;1Tim 6:16.

Christ was seen by people before and after his resurrection but God can't be seen by people - Matt 14:13,19,20,21,22,26;Matt 15:29,30,36,38;Acts 13:31;1Tim 6:16;John 1:18;1John 4:12.

God raised Jesus His begotten son as prophesied - Acts 13:32-33;Psa 2:7;Isa 53:11-12;Mark 8:31;Mark 10:32-34.

God raised His son Jesus, who didn't decay, and will give him the blessings promised to David - Acts 13:34-35;Isa 55:3;2Sam 7:16,12,13;Psa 16:10.

David died and his body decayed unlike Christ's resurrected body which did not decay - Acts 13:36-37.

David never ascended to heaven, however Christ did - Acts 2:32-34;Psa 110:1. Psalm 110:1 reads - "The Lord [(3068) - 'Yahweh' - i.e. God ] said to my Lord [(113) 'adon' meaning 'sovereign/controller human or divine, lord, master, owner' i.e. Christ], Sit at My right hand, Till I make Your enemies Your footstool."

V.1 Simeon was black (Niger means black).  He probably was a proselyte from North Africa. Lucius was a Jew from Cyrene (North Africa).  Perhaps Simeon and Lucius were associated in North Africa before they came east.

V.9 This is the first time that the name Paul is recorded. Saul (Hebrew Shaul meaning asked, sought).  Saul, the first king of Israel, was sought out to be the monarch (1Sam 10:21).

Saul in the New Testament was sought out by Jesus to work for Him (Acts 9:15). After taking Christ’s commission Saul used his Roman name Paul (Latin Paulus meaning little).  Perhaps, the new name signified to him humility as being not only new to the Truth, but also as being a former persecutor (1Cor 15:9). In 1 Cor 15:9 the word least (Greek elachistos) means short (smallest in size and dignity).  The name Paul fits this description.

13:23-31 Paul has been giving a potted history of God’s dealing with Israel and now he passes on to speak about John the Baptist and Jesus in the same context. There is no distinction between God’s work in the Old Testament times and in the New Testament times.