Ulangan 12:1--16:17
Konteks12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, 1 has given you to possess. 2 12:2 You must by all means destroy 3 all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. 4 12:3 You must tear down their altars, shatter their sacred pillars, 5 burn up their sacred Asherah poles, 6 and cut down the images of their gods; you must eliminate their very memory from that place. 12:4 You must not worship the Lord your God the way they worship. 12:5 But you must seek only the place he 7 chooses from all your tribes to establish his name as his place of residence, 8 and you must go there. 12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, 9 your votive offerings, your freewill offerings, and the firstborn of your herds and flocks. 12:7 Both you and your families 10 must feast there before the Lord your God and rejoice in all the output of your labor with which he 11 has blessed you. 12:8 You must not do like we are doing here today, with everyone 12 doing what seems best to him, 12:9 for you have not yet come to the final stop 13 and inheritance the Lord your God is giving you. 12:10 When you do go across the Jordan River 14 and settle in the land he 15 is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. 16 12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing 17 everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, 18 and all your choice votive offerings which you devote to him. 19 12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages 20 (since they have no allotment or inheritance with you). 21 12:13 Make sure you do not offer burnt offerings in any place you wish, 12:14 for you may do so 22 only in the place the Lord chooses in one of your tribal areas – there you may do everything I am commanding you. 23
12:15 On the other hand, you may slaughter and eat meat as you please when the Lord your God blesses you 24 in all your villages. 25 Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex. 12:16 However, you must not eat blood – pour it out on the ground like water. 12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings. 12:18 Only in the presence of the Lord your God may you eat these, in the place he 26 chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites 27 in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. 28 12:19 Be careful not to overlook the Levites as long as you live in the land.
12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” 29 you may do so as you wish. 30 12:21 If the place he 31 chooses to locate his name is too far for you, you may slaughter any of your herd and flock he 32 has given you just as I have stipulated; you may eat them in your villages 33 just as you wish. 12:22 Like you eat the gazelle or ibex, so you may eat these; the ritually impure and pure alike may eat them. 12:23 However, by no means eat the blood, for the blood is life itself 34 – you must not eat the life with the meat! 12:24 You must not eat it! You must pour it out on the ground like water. 12:25 You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the Lord’s sight. 35 12:26 Only the holy things and votive offerings that belong to you, you must pick up and take to the place the Lord will choose. 36 12:27 You must offer your burnt offerings, both meat and blood, on the altar of the Lord your God; the blood of your other sacrifices 37 you must pour out on his 38 altar while you eat the meat. 12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.
12:29 When the Lord your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land. 39 12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.” 12:31 You must not worship the Lord your God the way they do! 40 For everything that is abhorrent 41 to him, 42 everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!
12:32 (13:1) 43 You 44 must be careful to do everything I am commanding you. Do not add to it or subtract from it! 45 13:1 Suppose a prophet or one who foretells by dreams 46 should appear among you and show you a sign or wonder, 47 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, 48 for the Lord your God will be testing you to see if you love him 49 with all your mind and being. 50 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, 51 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. 52
13:6 Suppose your own full brother, 53 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 54 that neither you nor your ancestors 55 have previously known, 56 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 57 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! 58 Your own hand must be the first to strike him, 59 and then the hands of the whole community. 13:10 You must stone him to death 60 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. 61
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 62 have departed from among you to entice the inhabitants of their cities, 63 saying, “Let’s go and serve other gods” (whom you have not known before). 64 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 65 13:15 you must by all means 66 slaughter the inhabitants of that city with the sword; annihilate 67 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 68 and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 69 forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 70 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 71 you today and doing what is right 72 before him. 73
14:1 You are children 74 of the Lord your God. Do not cut yourselves or shave your forehead bald 75 for the sake of the dead. 14:2 For you are a people holy 76 to the Lord your God. He 77 has chosen you to be his people, prized 78 above all others on the face of the earth. 14:3 You must not eat any forbidden 79 thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, 80 the gazelle, 81 the deer, 82 the wild goat, the antelope, 83 the wild oryx, 84 and the mountain sheep. 85 14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 86 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. 87 (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, 88 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, 89 the vulture, 90 the black vulture, 91 14:13 the kite, the black kite, the dayyah 92 after its species, 14:14 every raven after its species, 14:15 the ostrich, 93 the owl, 94 the seagull, the falcon 95 after its species, 14:16 the little owl, the long-eared owl, the white owl, 96 14:17 the jackdaw, 97 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. 98 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 99 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. 100
14:22 You must be certain to tithe 101 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, 102 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 103 blesses you, if the 104 place where he chooses to locate his name is distant, 14:25 you may convert the tithe into money, secure the money, 105 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.
15:1 At the end of every seven years you must declare a cancellation 106 of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 107 he must not force payment from his fellow Israelite, 108 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 109 owes you, you must remit. 15:4 However, there should not be any poor among you, for the Lord 110 will surely bless 111 you in the land that he 112 is giving you as an inheritance, 113 15:5 if you carefully obey 114 him 115 by keeping 116 all these commandments that I am giving 117 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.
15:7 If a fellow Israelite 118 from one of your villages 119 in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 120 to his impoverished condition. 121 15:8 Instead, you must be sure to open your hand to him and generously lend 122 him whatever he needs. 123 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 124 be wrong toward your impoverished fellow Israelite 125 and you do not lend 126 him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 127 15:10 You must by all means lend 128 to him and not be upset by doing it, 129 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 130 your hand to your fellow Israelites 131 who are needy and poor in your land.
15:12 If your fellow Hebrew 132 – whether male or female 133 – is sold to you and serves you for six years, then in the seventh year you must let that servant 134 go free. 135 15:13 If you set them free, you must not send them away empty-handed. 15:14 You must supply them generously 136 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 137 says to you, “I do not want to leave 138 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. 139 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 140 the time of a hired worker; the Lord your God will bless you in everything you do.
15:19 You must set apart 141 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 142 chooses. 15:21 If they have any kind of blemish – lameness, blindness, or anything else 143 – you may not offer them as a sacrifice to the Lord your God. 15:22 You may eat it in your villages, 144 whether you are ritually impure or clean, 145 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.
16:1 Observe the month Abib 146 and keep the Passover to the Lord your God, for in that month 147 he 148 brought you out of Egypt by night. 16:2 You must sacrifice the Passover animal 149 (from the flock or the herd) to the Lord your God in the place where he 150 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 151 for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. 152 16:5 You may not sacrifice the Passover in just any of your villages 153 that the Lord your God is giving you, 16:6 but you must sacrifice it 154 in the evening in 155 the place where he 156 chooses to locate his name, at sunset, the time of day you came out of Egypt. 16:7 You must cook 157 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. 158
16:9 You must count seven weeks; you must begin to count them 159 from the time you begin to harvest the standing grain. 16:10 Then you are to celebrate the Festival of Weeks 160 before the Lord your God with the voluntary offering 161 that you will bring, in proportion to how he 162 has blessed you. 16:11 You shall rejoice before him 163 – you, your son, your daughter, your male and female slaves, the Levites in your villages, 164 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.
16:13 You must celebrate the Festival of Temporary Shelters 165 for seven days, at the time of the grain and grape harvest. 166 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. 167 16:15 You are to celebrate the festival seven days before the Lord your God in the place he 168 chooses, for he 169 will bless you in all your productivity and in whatever you do; 170 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 171 empty-handed. 16:17 Every one of you must give as you are able, 172 according to the blessing of the Lord your God that he has given you.
[12:1] 2 tn Heb “you must be careful to obey in the land the
[12:2] 3 tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”
[12:2] 4 sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.
[12:3] 5 sn Sacred pillars. These are 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.
[12:3] 6 sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (’asherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.
[12:5] 7 tn Heb “the
[12:5] 8 tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.
[12:6] 9 tn Heb “heave offerings of your hand.”
[12:7] 10 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
[12:7] 11 tn Heb “the
[12:10] 14 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[12:10] 15 tn Heb “the
[12:10] 16 tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
[12:11] 17 tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”
[12:11] 18 tn Heb “heave offerings of your hand.”
[12:11] 19 tn Heb “the
[12:12] 20 tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”
[12:12] 21 sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.
[12:14] 22 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
[12:14] 23 sn This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).
[12:15] 24 tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”
[12:15] 25 tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).
[12:18] 26 tn Heb “the
[12:18] 27 tn See note at Deut 12:12.
[12:18] 28 tn Heb “in all the sending forth of your hands.”
[12:20] 29 tn Heb “for my soul desires to eat meat.”
[12:20] 30 tn Heb “according to all the desire of your soul you may eat meat.”
[12:21] 31 tn Heb “the
[12:21] 32 tn Heb “the
[12:21] 33 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
[12:23] 34 sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century
[12:25] 35 tc Heb “in the eyes of the
[12:26] 36 tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.
[12:27] 37 sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21).
[12:27] 38 tn Heb “on the altar of the
[12:29] 39 tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.
[12:31] 40 tn Heb “you must not do thus to/for the
[12:31] 41 tn See note on this term at Deut 7:25.
[12:31] 42 tn Heb “every abomination of the
[12:32] 43 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.
[12:32] 44 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr
[12:32] 45 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).
[13:1] 46 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).
[13:1] 47 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o 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
[13:3] 48 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:3] 49 tn Heb “the
[13:3] 50 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.
[13:5] 51 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:5] 52 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).
[13:6] 53 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.
[13:6] 54 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.’”
[13:6] 55 tn Heb “fathers” (also in v. 17).
[13:6] 56 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[13:7] 57 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
[13:9] 58 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”).
[13:9] 59 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.
[13:10] 60 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).
[13:11] 61 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
[13:13] 62 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) 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.”
[13:13] 63 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 64 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.
[13:14] 65 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
[13:15] 66 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.”
[13:15] 67 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.
[13:16] 69 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”).
[13:17] 70 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.
[13:18] 71 tn Heb “commanding” (so NASB, NRSV).
[13:18] 72 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.
[13:18] 73 tn Heb “in the eyes of the
[14:1] 74 tn Heb “sons” (so NASB); TEV, NLT “people.”
[14:1] 75 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.
[14:2] 77 tn Heb “The
[14:2] 78 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.
[14:2] 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
[14:3] 79 tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the
[14:5] 80 tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”
[14:5] 81 tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).
[14:5] 82 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.”
[14:5] 83 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”).
[14:5] 84 tn The Hebrew term תְּאוֹ (tÿ’o; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”
[14:5] 85 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.”
[14:6] 86 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.
[14:7] 87 tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).
[14:8] 88 tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “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.
[14:12] 89 tn NEB “the griffon-vulture.”
[14:12] 90 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.
[14:12] 91 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.
[14:13] 92 tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [ra’ah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.
[14:15] 93 tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayya’anah) 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”).
[14:15] 94 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).
[14:15] 95 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
[14:16] 96 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.”
[14:17] 97 tn The Hebrew term קָאַת (qa’at) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).
[14:19] 98 tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.
[14:21] 99 tn Heb “gates” (also in vv. 27, 28, 29).
[14:21] 100 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
[14:22] 101 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”
[14:23] 102 tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.
[14:24] 103 tn Heb “the
[14:24] 104 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.
[14:25] 105 tn Heb “bind the silver in your hand.”
[15:1] 106 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.”
[15:2] 107 tn Heb “his neighbor,” used idiomatically to refer to another person.
[15:2] 108 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.”
[15:3] 109 tn Heb “your brother.”
[15:4] 110 tc After the phrase “the
[15:4] 111 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.
[15:4] 112 tn Heb “the
[15:4] 113 tn The Hebrew text includes “to possess.”
[15:5] 114 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.”
[15:5] 115 tn Heb “the
[15:5] 116 tn Heb “by being careful to do.”
[15:5] 117 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
[15:7] 118 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.
[15:7] 120 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
[15:7] 121 tn Heb “from your needy brother.”
[15:8] 122 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.
[15:8] 123 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
[15:9] 125 tn Heb “your needy brother.”
[15:9] 126 tn Heb “give” (likewise in v. 10).
[15:9] 127 tn Heb “it will be a sin to you.”
[15:10] 128 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
[15:10] 129 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.
[15:11] 130 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
[15:11] 131 tn Heb “your brother.”
[15:12] 132 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.
[15:12] 133 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”
[15:12] 134 tn Heb “him.” The singular pronoun occurs throughout the passage.
[15:12] 135 tn The Hebrew text includes “from you.”
[15:14] 136 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”
[15:16] 137 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.
[15:16] 138 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.
[15:17] 139 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).
[15:18] 140 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.
[15:19] 141 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the
[15:20] 142 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.
[15:21] 143 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
[15:22] 144 tn Heb “in your gates.”
[15:22] 145 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.
[16:1] 146 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
[16:1] 147 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
[16:1] 148 tn Heb “the
[16:2] 149 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
[16:2] 150 tn Heb “the
[16:4] 151 tn Heb “leaven must not be seen among you in all your border.”
[16:4] 152 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
[16:6] 154 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
[16:6] 155 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.”
[16:6] 156 tn Heb “the
[16:7] 157 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.
[16:8] 158 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
[16:9] 159 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.
[16:10] 160 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).
[16:10] 161 tn Heb “the sufficiency of the offering of your hand.”
[16:10] 162 tn Heb “the
[16:11] 163 tn Heb “the
[16:13] 165 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.
[16:13] 166 tn Heb “when you gather in your threshing-floor and winepress.”
[16:14] 167 tn Heb “in your gates.”
[16:15] 168 tn Heb “the
[16:15] 169 tn Heb “the
[16:15] 170 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
[16:16] 171 tn Heb “the
[16:17] 172 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.
