Ulangan 13:6-18
Konteks13:6 Suppose your own full brother, 1 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 2 that neither you nor your ancestors 3 have previously known, 4 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 5 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! 6 Your own hand must be the first to strike him, 7 and then the hands of the whole community. 13:10 You must stone him to death 8 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. 9
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 10 have departed from among you to entice the inhabitants of their cities, 11 saying, “Let’s go and serve other gods” (whom you have not known before). 12 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 13 13:15 you must by all means 14 slaughter the inhabitants of that city with the sword; annihilate 15 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 16 and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 17 forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 18 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 19 you today and doing what is right 20 before him. 21
Ulangan 13:1-2
Konteks13:1 Suppose a prophet or one who foretells by dreams 22 should appear among you and show you a sign or wonder, 23 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.”
Ulangan 7:1-26
Konteks7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, 24 Girgashites, 25 Amorites, 26 Canaanites, 27 Perizzites, 28 Hivites, 29 and Jebusites, 30 seven 31 nations more numerous and powerful than you – 7:2 and he 32 delivers them over to you and you attack them, you must utterly annihilate 33 them. Make no treaty 34 with them and show them no mercy! 7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you. 7:5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, 35 cut down their sacred Asherah poles, 36 and burn up their idols. 7:6 For you are a people holy 37 to the Lord your God. He 38 has chosen you to be his people, prized 39 above all others on the face of the earth.
7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his 40 love 41 for you and his faithfulness to the promise 42 he solemnly vowed 43 to your ancestors 44 that the Lord brought you out with great power, 45 redeeming 46 you from the place of slavery, from the power 47 of Pharaoh king of Egypt. 7:9 So realize that the Lord your God is the true God, 48 the faithful God who keeps covenant faithfully 49 with those who love him and keep his commandments, to a thousand generations, 7:10 but who pays back those who hate 50 him as they deserve and destroys them. He will not ignore 51 those who hate him but will repay them as they deserve! 7:11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.
7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you 52 as he promised 53 your ancestors. 7:13 He will love and bless you, and make you numerous. He will bless you with many children, 54 with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you. 7:14 You will be blessed beyond all peoples; there will be no barrenness 55 among you or your livestock. 7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.
7:16 You must destroy 56 all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship 57 their gods, for that will be a snare to you. 7:17 If you think, “These nations are more numerous than I – how can I dispossess them?” 7:18 you must not fear them. You must carefully recall 58 what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments 59 you saw, the signs and wonders, the strength and power 60 by which he 61 brought you out – thus the Lord your God will do to all the people you fear. 7:20 Furthermore, the Lord your God will release hornets 62 among them until the very last ones who hide from you 63 perish. 7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God. 7:22 He, 64 the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you. 7:23 The Lord your God will give them over to you; he will throw them into a great panic 65 until they are destroyed. 7:24 He will hand over their kings to you and you will erase their very names from memory. 66 Nobody will be able to resist you until you destroy them. 7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent 67 to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath 68 along with it. 69 You must absolutely detest 70 and abhor it, 71 for it is an object of divine wrath.
[13:6] 1 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] 2 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] 3 tn Heb “fathers” (also in v. 17).
[13:6] 4 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[13:7] 5 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
[13:9] 6 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] 7 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] 8 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] 9 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
[13:13] 10 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] 11 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 12 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] 13 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
[13:15] 14 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] 15 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] 17 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] 18 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] 19 tn Heb “commanding” (so NASB, NRSV).
[13:18] 20 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] 21 tn Heb “in the eyes of the
[13:1] 22 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] 23 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
[7:1] 24 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
[7:1] 25 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
[7:1] 26 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
[7:1] 27 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000
[7:1] 28 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
[7:1] 29 sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).
[7:1] 30 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
[7:1] 31 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
[7:2] 32 tn Heb “the
[7:2] 33 tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”
[7:2] 34 tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”
[7:5] 35 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the
[7:5] 36 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[7:6] 37 tn That is, “set apart.”
[7:6] 38 tn Heb “the
[7:6] 39 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” 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.
[7:8] 40 tn Heb “the
[7:8] 41 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
[7:8] 42 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
[7:8] 43 tn Heb “swore on oath.”
[7:8] 44 tn Heb “fathers” (also in vv. 12, 13).
[7:8] 45 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
[7:8] 46 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
[7:8] 47 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
[7:9] 48 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
[7:9] 49 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).
[7:10] 50 tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).
[7:10] 51 tn Heb “he will not hesitate concerning.”
[7:12] 52 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
[7:12] 53 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
[7:13] 54 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
[7:14] 55 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.
[7:16] 56 tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”
[7:16] 57 tn Or “serve” (so KJV, NIV, NRSV).
[7:18] 58 tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”
[7:19] 59 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
[7:19] 60 tn Heb “the strong hand and outstretched arm.” See 4:34.
[7:19] 61 tn Heb “the
[7:20] 62 tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).
[7:20] 63 tn Heb “the remnant and those who hide themselves.”
[7:22] 64 tn Heb “the
[7:23] 65 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
[7:24] 66 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
[7:25] 67 tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the
[7:26] 68 tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.
[7:26] sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.
[7:26] 70 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
[7:26] 71 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
