Ulangan 21:1--23:25
Konteks21:1 If a homicide victim 1 should be found lying in a field in the land the Lord your God is giving you, 2 and no one knows who killed 3 him, 21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. 4 21:3 Then the elders of the city nearest to the corpse 5 must take from the herd a heifer that has not been worked – that has never pulled with the yoke – 21:4 and bring the heifer down to a wadi with flowing water, 6 to a valley that is neither plowed nor sown. 7 There at the wadi they are to break the heifer’s neck. 21:5 Then the Levitical priests 8 will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, 9 and to decide 10 every judicial verdict 11 ) 21:6 and all the elders of that city nearest the corpse 12 must wash their hands over the heifer whose neck was broken in the valley. 13 21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we 14 witnessed the crime. 15 21:8 Do not blame 16 your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” 17 Then atonement will be made for the bloodshed. 21:9 In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before 18 the Lord.
21:10 When you go out to do battle with your enemies and the Lord your God allows you to prevail 19 and you take prisoners, 21:11 if you should see among them 20 an attractive woman whom you wish to take as a wife, 21:12 you may bring her back to your house. She must shave her head, 21 trim her nails, 21:13 discard the clothing she was wearing when captured, 22 and stay 23 in your house, lamenting for her father and mother for a full month. After that you may have sexual relations 24 with her and become her husband and she your wife. 21:14 If you are not pleased with her, then you must let her go 25 where she pleases. You cannot in any case sell 26 her; 27 you must not take advantage of 28 her, since you have already humiliated 29 her.
21:15 Suppose a man has two wives, one whom he loves more than the other, 30 and they both 31 bear him sons, with the firstborn being the child of the less loved wife. 21:16 In the day he divides his inheritance 32 he must not appoint as firstborn the son of the favorite wife in place of the other 33 wife’s son who is actually the firstborn. 21:17 Rather, he must acknowledge the son of the less loved 34 wife as firstborn and give him the double portion 35 of all he has, for that son is the beginning of his father’s procreative power 36 – to him should go the right of the firstborn.
21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, 37 21:19 his father and mother must seize him and bring him to the elders at the gate of his city. 21:20 They must declare to the elders 38 of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.” 21:21 Then all the men of his city must stone him to death. In this way you will purge out 39 wickedness from among you, and all Israel 40 will hear about it and be afraid.
21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse 41 on a tree, 21:23 his body must not remain all night on the tree; instead you must make certain you bury 42 him that same day, for the one who is left exposed 43 on a tree is cursed by God. 44 You must not defile your land which the Lord your God is giving you as an inheritance.
22:1 When you see 45 your neighbor’s 46 ox or sheep going astray, do not ignore it; 47 you must return it without fail 48 to your neighbor. 22:2 If the owner 49 does not live 50 near you or you do not know who the owner is, 51 then you must corral the animal 52 at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor 53 has lost and you have found; you must not refuse to get involved. 54 22:4 When you see 55 your neighbor’s donkey or ox fallen along the road, do not ignore it; 56 instead, you must be sure 57 to help him get the animal on its feet again. 58
22:5 A woman must not wear men’s clothing, 59 nor should a man dress up in women’s clothing, for anyone who does this is offensive 60 to the Lord your God.
22:6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, 61 you must not take the mother from the young. 62 22:7 You must be sure 63 to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.
22:8 If you build a new house, you must construct a guard rail 64 around your roof to avoid being culpable 65 in the event someone should fall from it.
22:9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled. 66 22:10 You must not plow with an ox and a donkey harnessed together. 22:11 You must not wear clothing made with wool and linen meshed together. 67 22:12 You shall make yourselves tassels 68 for the four corners of the clothing you wear.
22:13 Suppose a man marries a woman, has sexual relations with her, 69 and then rejects 70 her, 22:14 accusing her of impropriety 71 and defaming her reputation 72 by saying, “I married this woman but when I had sexual relations 73 with her I discovered she was not a virgin!” 22:15 Then the father and mother of the young woman must produce the evidence of virginity 74 for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected 75 her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out 76 before the city’s elders. 22:18 The elders of that city must then seize the man and punish 77 him. 22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 78 ruined the reputation 79 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
22:20 But if the accusation is true and the young woman was not a virgin, 22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing 80 in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge 81 evil from among you.
22:22 If a man is caught having sexual relations with 82 a married woman 83 both the man who had relations with the woman and the woman herself must die; in this way you will purge 84 evil from Israel.
22:23 If a virgin is engaged to a man and another man meets 85 her in the city and has sexual relations with 86 her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated 87 his neighbor’s fiancée; 88 in this way you will purge 89 evil from among you. 22:25 But if the man came across 90 the engaged woman in the field and overpowered her and raped 91 her, then only the rapist 92 must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person 93 and murders him, 22:27 for the man 94 met her in the field and the engaged woman cried out, but there was no one to rescue her.
22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes 95 her and they are discovered. 22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.
22:30 (23:1) 96 A man may not marry 97 his father’s former 98 wife and in this way dishonor his father. 99
23:1 A man with crushed 100 or severed genitals 101 may not enter the assembly of the Lord. 102 23:2 A person of illegitimate birth 103 may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. 104
23:3 An Ammonite or Moabite 105 may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever 106 do so, 107 23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired 108 Balaam son of Beor of Pethor in Aram Naharaim to curse you. 23:5 But the Lord your God refused to listen to Balaam and changed 109 the curse to a blessing, for the Lord your God loves 110 you. 23:6 You must not seek peace and prosperity for them through all the ages to come. 23:7 You must not hate an Edomite, for he is your relative; 111 you must not hate an Egyptian, for you lived as a foreigner 112 in his land. 23:8 Children of the third generation born to them 113 may enter the assembly of the Lord.
23:9 When you go out as an army against your enemies, guard yourselves against anything impure. 114 23:10 If there is someone among you who is impure because of some nocturnal emission, 115 he must leave the camp; he may not reenter it immediately. 23:11 When evening arrives he must wash himself with water and then at sunset he may reenter the camp.
23:12 You are to have a place outside the camp to serve as a latrine. 116 23:13 You must have a spade among your other equipment and when you relieve yourself 117 outside you must dig a hole with the spade 118 and then turn and cover your excrement. 119 23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat 120 your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent 121 among you and turn away from you.
23:15 You must not return an escaped slave to his master when he has run away to you. 122 23:16 Indeed, he may live among you in any place he chooses, in whichever of your villages 123 he prefers; you must not oppress him.
23:17 There must never be a sacred prostitute 124 among the young women 125 of Israel nor a sacred male prostitute 126 among the young men 127 of Israel. 23:18 You must never bring the pay of a female prostitute 128 or the wage of a male prostitute 129 into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.
23:19 You must not charge interest on a loan to your fellow Israelite, 130 whether on money, food, or anything else that has been loaned with interest. 23:20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess. 23:21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he 131 will surely 132 hold you accountable as a sinner. 133 23:22 If you refrain from making a vow, it will not be sinful. 23:23 Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the Lord your God as a freewill offering. 23:24 When you enter the vineyard of your neighbor you may eat as many grapes as you please, 134 but you must not take away any in a container. 135 23:25 When you go into the ripe grain fields of your neighbor you may pluck off the kernels with your hand, 136 but you must not use a sickle on your neighbor’s ripe grain.
[21:1] 1 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
[21:1] 2 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
[21:1] 3 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
[21:2] 4 tn Heb “surrounding the slain [one].”
[21:3] 5 tn Heb “slain [one].”
[21:4] 6 tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.
[21:4] 7 sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.
[21:5] 8 tn Heb “the priests, the sons of Levi.”
[21:5] 9 tn Heb “in the name of the
[21:5] 10 tn Heb “by their mouth.”
[21:5] 11 tn Heb “every controversy and every blow.”
[21:6] 12 tn Heb “slain [one].”
[21:6] 13 tn Heb “wadi,” a seasonal watercourse through a valley.
[21:7] 14 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).
[21:7] 15 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
[21:8] 17 tn Heb “and do not place innocent blood in the midst of your people Israel.”
[21:9] 18 tn Heb “in the eyes of” (so ASV, NASB, NIV).
[21:10] 19 tn Heb “gives him into your hands.”
[21:11] 20 tn Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
[21:12] 21 sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the
[21:13] 22 tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”
[21:13] 23 tn Heb “sit”; KJV, NASB, NRSV “remain.”
[21:13] 24 tn Heb “go unto,” a common Hebrew euphemism for sexual relations.
[21:14] 25 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
[21:14] 26 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 27 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 28 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 29 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
[21:15] 30 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.
[21:15] 31 tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.
[21:16] 32 tn Heb “when he causes his sons to inherit what is his.”
[21:16] 33 tn Heb “the hated.”
[21:17] 34 tn See note on the word “other” in v. 15.
[21:17] 35 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).
[21:17] 36 tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”
[21:18] 37 tn Heb “and he does not listen to them.”
[21:20] 38 tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.
[21:21] 39 tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.
[21:21] 40 tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
[21:23] 42 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
[21:23] 43 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
[21:23] 44 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
[22:1] 45 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
[22:1] 46 tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”
[22:1] 47 tn Heb “hide yourself.”
[22:1] 48 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
[22:2] 49 tn Heb “your brother” (also later in this verse).
[22:2] 50 tn Heb “is not.” The idea of “residing” is implied.
[22:2] 51 tn Heb “and you do not know him.”
[22:2] 52 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
[22:3] 53 tn Heb “your brother” (also in v. 4).
[22:3] 54 tn Heb “you must not hide yourself.”
[22:4] 55 tn Heb “you must not see.” See note at 22:1.
[22:4] 56 tn Heb “and (must not) hide yourself from them.”
[22:4] 57 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
[22:4] 58 tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.
[22:5] 59 tn Heb “a man’s clothing.”
[22:5] 60 tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.
[22:6] 61 tn Heb “and the mother sitting upon the chicks or the eggs.”
[22:6] 62 tn Heb “sons,” used here in a generic sense for offspring.
[22:7] 63 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
[22:8] 64 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
[22:8] 65 tn Heb “that you not place bloodshed in your house.”
[22:9] 66 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).
[22:11] 67 tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
[22:12] 68 tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
[22:13] 69 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.
[22:13] 70 tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”
[22:14] 71 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
[22:14] 72 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
[22:14] 73 tn Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.
[22:15] 74 sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.
[22:16] 75 tn Heb “hated.” See note on the word “other” in Deut 21:15.
[22:17] 76 tn Heb “they will spread the garment.”
[22:18] 77 tn Heb “discipline.”
[22:19] 78 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
[22:19] 79 tn Heb “brought forth a bad name.”
[22:21] 80 tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”
[22:21] 81 tn Heb “burn.” See note on Deut 21:21.
[22:22] 82 tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.
[22:22] 83 tn Heb “a woman married to a husband.”
[22:22] 84 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:23] 86 tn Heb “lies with.”
[22:24] 89 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:25] 90 tn Heb “found,” also in vv. 27, 28.
[22:25] 91 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
[22:25] 92 tn Heb “the man who lay with her, only him.”
[22:26] 93 tn Heb “his neighbor.”
[22:27] 94 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
[22:28] 95 tn Heb “lies with.”
[22:30] 96 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
[22:30] 97 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
[22:30] 98 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
[22:30] 99 tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).
[23:1] 100 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
[23:1] 101 tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”
[23:1] 102 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.
[23:2] 103 tn Or “a person born of an illegitimate marriage.”
[23:2] 104 tn Heb “enter the assembly of the
[23:3] 105 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
[23:3] 106 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
[23:3] 107 tn Heb “enter the assembly of the
[23:4] 108 tn Heb “hired against you.”
[23:5] 109 tn Heb “the
[23:5] 110 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
[23:7] 112 tn Heb “sojourner.”
[23:8] 113 sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.
[23:9] 114 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.
[23:10] 115 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.
[23:12] 116 tn Heb “so that one may go outside there.” This expression is euphemistic.
[23:13] 117 tn Heb “sit.” This expression is euphemistic.
[23:13] 118 tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
[23:13] 119 tn Heb “what comes from you,” a euphemism.
[23:14] 120 tn Heb “give [over] your enemies.”
[23:14] 121 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
[23:15] 122 tn The Hebrew text includes “from his master,” but this would be redundant in English style.
[23:17] 124 tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).
[23:17] 125 tn Heb “daughters.”
[23:17] 126 tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).
[23:18] 128 tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.
[23:18] 129 tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.
[23:19] 130 tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).
[23:21] 131 tn Heb “the
[23:21] 132 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
[23:21] 133 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
[23:24] 134 tn Heb “grapes according to your appetite, your fullness.”
[23:24] 135 tn Heb “in your container”; NAB, NIV “your basket.”
[23:25] 136 sn For the continuation of these practices into NT times see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5.
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