Ulangan 14:1--15:23
Konteks14:1 You are children 1 of the Lord your God. Do not cut yourselves or shave your forehead bald 2 for the sake of the dead. 14:2 For you are a people holy 3 to the Lord your God. He 4 has chosen you to be his people, prized 5 above all others on the face of the earth. 14:3 You must not eat any forbidden 6 thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, 7 the gazelle, 8 the deer, 9 the wild goat, the antelope, 10 the wild oryx, 11 and the mountain sheep. 12 14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 13 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. 14 (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, 15 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, 16 the vulture, 17 the black vulture, 18 14:13 the kite, the black kite, the dayyah 19 after its species, 14:14 every raven after its species, 14:15 the ostrich, 20 the owl, 21 the seagull, the falcon 22 after its species, 14:16 the little owl, the long-eared owl, the white owl, 23 14:17 the jackdaw, 24 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. 25 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 26 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. 27
14:22 You must be certain to tithe 28 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, 29 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 30 blesses you, if the 31 place where he chooses to locate his name is distant, 14:25 you may convert the tithe into money, secure the money, 32 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 33 of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 34 he must not force payment from his fellow Israelite, 35 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 36 owes you, you must remit. 15:4 However, there should not be any poor among you, for the Lord 37 will surely bless 38 you in the land that he 39 is giving you as an inheritance, 40 15:5 if you carefully obey 41 him 42 by keeping 43 all these commandments that I am giving 44 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 45 from one of your villages 46 in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 47 to his impoverished condition. 48 15:8 Instead, you must be sure to open your hand to him and generously lend 49 him whatever he needs. 50 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 51 be wrong toward your impoverished fellow Israelite 52 and you do not lend 53 him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 54 15:10 You must by all means lend 55 to him and not be upset by doing it, 56 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 57 your hand to your fellow Israelites 58 who are needy and poor in your land.
15:12 If your fellow Hebrew 59 – whether male or female 60 – is sold to you and serves you for six years, then in the seventh year you must let that servant 61 go free. 62 15:13 If you set them free, you must not send them away empty-handed. 15:14 You must supply them generously 63 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 64 says to you, “I do not want to leave 65 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. 66 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 67 the time of a hired worker; the Lord your God will bless you in everything you do.
15:19 You must set apart 68 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 69 chooses. 15:21 If they have any kind of blemish – lameness, blindness, or anything else 70 – you may not offer them as a sacrifice to the Lord your God. 15:22 You may eat it in your villages, 71 whether you are ritually impure or clean, 72 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.
[14:1] 1 tn Heb “sons” (so NASB); TEV, NLT “people.”
[14:1] 2 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] 4 tn Heb “The
[14:2] 5 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] 6 tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the
[14:5] 7 tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”
[14:5] 8 tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).
[14:5] 9 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] 10 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] 11 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] 12 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] 13 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.
[14:7] 14 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] 15 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] 16 tn NEB “the griffon-vulture.”
[14:12] 17 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] 18 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] 19 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] 20 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] 21 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] 22 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
[14:16] 23 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] 24 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] 25 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] 26 tn Heb “gates” (also in vv. 27, 28, 29).
[14:21] 27 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] 28 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”
[14:23] 29 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] 30 tn Heb “the
[14:24] 31 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] 32 tn Heb “bind the silver in your hand.”
[15:1] 33 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] 34 tn Heb “his neighbor,” used idiomatically to refer to another person.
[15:2] 35 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] 36 tn Heb “your brother.”
[15:4] 37 tc After the phrase “the
[15:4] 38 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] 39 tn Heb “the
[15:4] 40 tn The Hebrew text includes “to possess.”
[15:5] 41 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] 42 tn Heb “the
[15:5] 43 tn Heb “by being careful to do.”
[15:5] 44 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
[15:7] 45 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] 47 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
[15:7] 48 tn Heb “from your needy brother.”
[15:8] 49 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] 50 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
[15:9] 52 tn Heb “your needy brother.”
[15:9] 53 tn Heb “give” (likewise in v. 10).
[15:9] 54 tn Heb “it will be a sin to you.”
[15:10] 55 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
[15:10] 56 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] 57 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
[15:11] 58 tn Heb “your brother.”
[15:12] 59 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] 60 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”
[15:12] 61 tn Heb “him.” The singular pronoun occurs throughout the passage.
[15:12] 62 tn The Hebrew text includes “from you.”
[15:14] 63 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”
[15:16] 64 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.
[15:16] 65 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.
[15:17] 66 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] 67 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] 68 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the
[15:20] 69 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.
[15:21] 70 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
[15:22] 71 tn Heb “in your gates.”
[15:22] 72 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.
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