Reading Plan 
Daily Bible Reading (daily) February 20
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Deuteronomy 13:1--16:22

Context
13:1 Suppose a prophet or one who foretells by dreams 1  should appear among you and show you a sign or wonder, 2  13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” 13:3 You must not listen to the words of that prophet or dreamer, 3  for the Lord your God will be testing you to see if you love him 4  with all your mind and being. 5  13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, 6  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. 7 

False Prophets in the Family

13:6 Suppose your own full brother, 8  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 9  that neither you nor your ancestors 10  have previously known, 11  13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 12  to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 13:9 Instead, you must kill him without fail! 13  Your own hand must be the first to strike him, 14  and then the hands of the whole community. 13:10 You must stone him to death 15  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. 16 

Punishment of Community Idolatry

13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people 17  have departed from among you to entice the inhabitants of their cities, 18  saying, “Let’s go and serve other gods” (whom you have not known before). 19  13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 20  13:15 you must by all means 21  slaughter the inhabitants of that city with the sword; annihilate 22  with the sword everyone in it, as well as the livestock. 13:16 You must gather all of its plunder into the middle of the plaza 23  and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 24  forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 25  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors. 13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving 26  you today and doing what is right 27  before him. 28 

The Holy and the Profane

14:1 You are children 29  of the Lord your God. Do not cut yourselves or shave your forehead bald 30  for the sake of the dead. 14:2 For you are a people holy 31  to the Lord your God. He 32  has chosen you to be his people, prized 33  above all others on the face of the earth. 14:3 You must not eat any forbidden 34  thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, 35  the gazelle, 36  the deer, 37  the wild goat, the antelope, 38  the wild oryx, 39  and the mountain sheep. 40  14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 41  14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. 42  (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you). 14:8 Also the pig is ritually impure to you; though it has divided hooves, 43  it does not chew the cud. You may not eat their meat or even touch their remains. 14:9 These you may eat from among water creatures: anything with fins and scales you may eat, 14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you. 14:11 All ritually clean birds you may eat. 14:12 These are the ones you may not eat: the eagle, 44  the vulture, 45  the black vulture, 46  14:13 the kite, the black kite, the dayyah 47  after its species, 14:14 every raven after its species, 14:15 the ostrich, 48  the owl, 49  the seagull, the falcon 50  after its species, 14:16 the little owl, the long-eared owl, the white owl, 51  14:17 the jackdaw, 52  the carrion vulture, the cormorant, 14:18 the stork, the heron after its species, the hoopoe, the bat, 14:19 and any winged thing on the ground are impure to you – they may not be eaten. 53  14:20 You may eat any clean bird. 14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages 54  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. 55 

The Offering of Tribute

14:22 You must be certain to tithe 56  all the produce of your seed that comes from the field year after year. 14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, 57  your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always. 14:24 When he 58  blesses you, if the 59  place where he chooses to locate his name is distant, 14:25 you may convert the tithe into money, secure the money, 60  and travel to the place the Lord your God chooses for himself. 14:26 Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the Lord your God and enjoy it. 14:27 As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you. 14:28 At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages. 14:29 Then the Levites (because they have no allotment or inheritance with you), the resident foreigners, the orphans, and the widows of your villages may come and eat their fill so that the Lord your God may bless you in all the work you do.

Release for Debt Slaves

15:1 At the end of every seven years you must declare a cancellation 61  of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 62  he must not force payment from his fellow Israelite, 63  for it is to be recognized as “the Lord’s cancellation of debts.” 15:3 You may exact payment from a foreigner, but whatever your fellow Israelite 64  owes you, you must remit. 15:4 However, there should not be any poor among you, for the Lord 65  will surely bless 66  you in the land that he 67  is giving you as an inheritance, 68  15:5 if you carefully obey 69  him 70  by keeping 71  all these commandments that I am giving 72  you today. 15:6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you.

The Spirit of Liberality

15:7 If a fellow Israelite 73  from one of your villages 74  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 75  to his impoverished condition. 76  15:8 Instead, you must be sure to open your hand to him and generously lend 77  him whatever he needs. 78  15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude 79  be wrong toward your impoverished fellow Israelite 80  and you do not lend 81  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 82  15:10 You must by all means lend 83  to him and not be upset by doing it, 84  for because of this the Lord your God will bless you in all your work and in everything you attempt. 15:11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open 85  your hand to your fellow Israelites 86  who are needy and poor in your land.

Release of Debt Slaves

15:12 If your fellow Hebrew 87  – whether male or female 88  – is sold to you and serves you for six years, then in the seventh year you must let that servant 89  go free. 90  15:13 If you set them free, you must not send them away empty-handed. 15:14 You must supply them generously 91  from your flock, your threshing floor, and your winepress – as the Lord your God has blessed you, you must give to them. 15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today. 15:16 However, if the servant 92  says to you, “I do not want to leave 93  you,” because he loves you and your household, since he is well off with you, 15:17 you shall take an awl and pierce a hole through his ear to the door. 94  Then he will become your servant permanently (this applies to your female servant as well). 15:18 You should not consider it difficult to let him go free, for he will have served you for six years, twice 95  the time of a hired worker; the Lord your God will bless you in everything you do.

Giving God the Best

15:19 You must set apart 96  for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks. 15:20 You and your household must eat them annually before the Lord your God in the place he 97  chooses. 15:21 If they have any kind of blemish – lameness, blindness, or anything else 98  – you may not offer them as a sacrifice to the Lord your God. 15:22 You may eat it in your villages, 99  whether you are ritually impure or clean, 100  just as you would eat a gazelle or an ibex. 15:23 However, you must not eat its blood; you must pour it out on the ground like water.

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib 101  and keep the Passover to the Lord your God, for in that month 102  he 103  brought you out of Egypt by night. 16:2 You must sacrifice the Passover animal 104  (from the flock or the herd) to the Lord your God in the place where he 105  chooses to locate his name. 16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt. 16:4 There must not be a scrap of yeast within your land 106  for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. 107  16:5 You may not sacrifice the Passover in just any of your villages 108  that the Lord your God is giving you, 16:6 but you must sacrifice it 109  in the evening in 110  the place where he 111  chooses to locate his name, at sunset, the time of day you came out of Egypt. 16:7 You must cook 112  and eat it in the place the Lord your God chooses; you may return the next morning to your tents. 16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. 113 

The Festival of Weeks

16:9 You must count seven weeks; you must begin to count them 114  from the time you begin to harvest the standing grain. 16:10 Then you are to celebrate the Festival of Weeks 115  before the Lord your God with the voluntary offering 116  that you will bring, in proportion to how he 117  has blessed you. 16:11 You shall rejoice before him 118  – you, your son, your daughter, your male and female slaves, the Levites in your villages, 119  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name. 16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters 120  for seven days, at the time of the grain and grape harvest. 121  16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. 122  16:15 You are to celebrate the festival seven days before the Lord your God in the place he 123  chooses, for he 124  will bless you in all your productivity and in whatever you do; 125  so you will indeed rejoice! 16:16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him 126  empty-handed. 16:17 Every one of you must give as you are able, 127  according to the blessing of the Lord your God that he has given you.

Provision for Justice

16:18 You must appoint judges and civil servants 128  for each tribe in all your villages 129  that the Lord your God is giving you, and they must judge the people fairly. 130  16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort 131  the words of the righteous. 132  16:20 You must pursue justice alone 133  so that you may live and inherit the land the Lord your God is giving you.

Examples of Legal Cases

16:21 You must not plant any kind of tree as a sacred Asherah pole 134  near the altar of the Lord your God which you build for yourself. 16:22 You must not erect a sacred pillar, 135  a thing the Lord your God detests.

1 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

2 tn The expression אוֹת אוֹ מוֹפֵת (’oto mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

3 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

4 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

5 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

6 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

7 tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

8 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

9 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

10 tn Heb “fathers” (also in v. 17).

11 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

12 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

13 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

14 tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

15 sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

16 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

17 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyyaal) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

18 tc The LXX and Tg read “your” for the MT’s “their.”

19 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

20 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

21 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

22 tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

23 tn Heb “street.”

24 tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

25 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

26 tn Heb “commanding” (so NASB, NRSV).

27 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

28 tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

29 tn Heb “sons” (so NASB); TEV, NLT “people.”

30 sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

31 tn Or “set apart.”

32 tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

33 tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).

34 tn The Hebrew word תּוֹעֵבָה (toevah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

35 tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

36 tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

37 tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”

38 tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).

39 tn The Hebrew term תְּאוֹ (tÿo; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”

40 tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”

41 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

42 tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

43 tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosashesaparsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

44 tn NEB “the griffon-vulture.”

45 tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.

46 tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.

47 tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [raah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.

48 tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayyaanah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).

49 tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).

50 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

51 tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”

52 tn The Hebrew term קָאַת (qaat) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).

53 tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

54 tn Heb “gates” (also in vv. 27, 28, 29).

55 sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

56 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”

57 tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

58 tn Heb “the Lord your God.” See note on “He” in 14:2.

59 tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.

60 tn Heb “bind the silver in your hand.”

61 tn The Hebrew term שְׁמִטָּת (shÿmittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”

62 tn Heb “his neighbor,” used idiomatically to refer to another person.

63 tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

64 tn Heb “your brother.”

65 tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.

66 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.

67 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

68 tn The Hebrew text includes “to possess.”

69 tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”

70 tn Heb “the Lord your God.” See note on “he” in 15:4.

71 tn Heb “by being careful to do.”

72 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”

73 tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

74 tn Heb “gates.”

75 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

76 tn Heb “from your needy brother.”

77 tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

78 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

79 tn Heb “your eye.”

80 tn Heb “your needy brother.”

81 tn Heb “give” (likewise in v. 10).

82 tn Heb “it will be a sin to you.”

83 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

84 tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

85 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”

86 tn Heb “your brother.”

87 sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

88 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

89 tn Heb “him.” The singular pronoun occurs throughout the passage.

90 tn The Hebrew text includes “from you.”

91 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”

92 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

93 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

94 sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

95 tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

96 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the Lord.

97 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

98 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”

99 tn Heb “in your gates.”

100 tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

101 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

102 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

103 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

104 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

105 tn Heb “the Lord.” See note on “he” in the previous verse.

106 tn Heb “leaven must not be seen among you in all your border.”

107 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.

108 tn Heb “gates.”

109 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

110 tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

111 tn Heb “the Lord your God.” See note on “he” in 16:1.

112 tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

113 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).

114 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.

115 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavuot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).

116 tn Heb “the sufficiency of the offering of your hand.”

117 tn Heb “the Lord your God.” See note on “he” in 16:1.

118 tn Heb “the Lord your God.” See note on “he” in 16:1.

119 tn Heb “gates.”

120 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

121 tn Heb “when you gather in your threshing-floor and winepress.”

122 tn Heb “in your gates.”

123 tn Heb “the Lord.” See note on “he” in 16:1.

124 tn Heb “the Lord your God.” See note on “he” in 16:1.

125 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

126 tn Heb “the Lord.” See note on “he” in 16:1.

127 tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.

128 tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.

129 tn Heb “gates.”

130 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”

131 tn Heb “twist, overturn”; NRSV “subverts the cause.”

132 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

133 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

134 tn Heb “an Asherah, any tree.”

sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

135 sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.



TIP #08: Use the Strong Number links to learn about the original Hebrew and Greek text. [ALL]
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