Ulangan 11:1--15:23
Konteks11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 1 at all times. 11:2 Bear in mind today that I am not speaking 2 to your children who have not personally experienced the judgments 3 of the Lord your God, which revealed 4 his greatness, strength, and power. 5 11:3 They did not see 6 the awesome deeds he performed 7 in the midst of Egypt against Pharaoh king of Egypt and his whole land, 11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 8 overwhelm them while they were pursuing you and he 9 annihilated them. 10 11:5 They did not see 11 what he did to you in the desert before you reached this place, 11:6 or what he did to Dathan and Abiram, 12 sons of Eliab the Reubenite, 13 when the earth opened its mouth in the middle of the Israelite camp 14 and swallowed them, their families, 15 their tents, and all the property they brought with them. 16 11:7 I am speaking to you 17 because you are the ones who saw all the great deeds of the Lord!
11:8 Now pay attention to all the commandments 18 I am giving 19 you today, so that you may be strong enough to enter and possess the land where you are headed, 20 11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors 21 and their descendants, a land flowing with milk and honey. 11:10 For the land where you are headed 22 is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand 23 like a vegetable garden. 11:11 Instead, the land you are crossing the Jordan to occupy 24 is one of hills and valleys, a land that drinks in water from the rains, 25 11:12 a land the Lord your God looks after. 26 He is constantly attentive to it 27 from the beginning to the end of the year. 28 11:13 Now, if you pay close attention 29 to my commandments that I am giving you today and love 30 the Lord your God and serve him with all your mind and being, 31 11:14 then he promises, 32 “I will send rain for your land 33 in its season, the autumn and the spring rains, 34 so that you may gather in your grain, new wine, and olive oil. 11:15 I will provide pasture 35 for your livestock and you will eat your fill.”
11:16 Make sure you do not turn away to serve and worship other gods! 36 11:17 Then the anger of the Lord will erupt 37 against you and he will close up the sky 38 so that it does not rain. The land will not yield its produce, and you will soon be removed 39 from the good land that the Lord 40 is about to give you. 11:18 Fix these words of mine into your mind and being, 41 and tie them as a reminder on your hands and let them be symbols 42 on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, 43 as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. 44 11:22 For if you carefully observe all of these commandments 45 I am giving you 46 and love the Lord your God, live according to his standards, 47 and remain loyal to him, 11:23 then he 48 will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you. 11:24 Every place you set your foot 49 will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 50 11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
11:26 Take note – I am setting before you today a blessing and a curse: 51 11:27 the blessing if you take to heart 52 the commandments of the Lord your God that I am giving you today, 11:28 and the curse if you pay no attention 53 to his 54 commandments and turn from the way I am setting before 55 you today to pursue 56 other gods you have not known. 11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. 57 11:30 Are they not across the Jordan River, 58 toward the west, in the land of the Canaanites who live in the Arabah opposite Gilgal 59 near the oak 60 of Moreh? 11:31 For you are about to cross the Jordan to possess the land the Lord your God is giving you, and you will possess and inhabit it. 11:32 Be certain to keep all the statutes and ordinances that I am presenting to you today.
12:1 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, 61 has given you to possess. 62 12:2 You must by all means destroy 63 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. 64 12:3 You must tear down their altars, shatter their sacred pillars, 65 burn up their sacred Asherah poles, 66 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 67 chooses from all your tribes to establish his name as his place of residence, 68 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, 69 your votive offerings, your freewill offerings, and the firstborn of your herds and flocks. 12:7 Both you and your families 70 must feast there before the Lord your God and rejoice in all the output of your labor with which he 71 has blessed you. 12:8 You must not do like we are doing here today, with everyone 72 doing what seems best to him, 12:9 for you have not yet come to the final stop 73 and inheritance the Lord your God is giving you. 12:10 When you do go across the Jordan River 74 and settle in the land he 75 is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. 76 12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing 77 everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, 78 and all your choice votive offerings which you devote to him. 79 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 80 (since they have no allotment or inheritance with you). 81 12:13 Make sure you do not offer burnt offerings in any place you wish, 12:14 for you may do so 82 only in the place the Lord chooses in one of your tribal areas – there you may do everything I am commanding you. 83
12:15 On the other hand, you may slaughter and eat meat as you please when the Lord your God blesses you 84 in all your villages. 85 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 86 chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites 87 in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. 88 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,” 89 you may do so as you wish. 90 12:21 If the place he 91 chooses to locate his name is too far for you, you may slaughter any of your herd and flock he 92 has given you just as I have stipulated; you may eat them in your villages 93 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 94 – 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. 95 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. 96 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 97 you must pour out on his 98 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. 99 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! 100 For everything that is abhorrent 101 to him, 102 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) 103 You 104 must be careful to do everything I am commanding you. Do not add to it or subtract from it! 105 13:1 Suppose a prophet or one who foretells by dreams 106 should appear among you and show you a sign or wonder, 107 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, 108 for the Lord your God will be testing you to see if you love him 109 with all your mind and being. 110 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, 111 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. 112
13:6 Suppose your own full brother, 113 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 114 that neither you nor your ancestors 115 have previously known, 116 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 117 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! 118 Your own hand must be the first to strike him, 119 and then the hands of the whole community. 13:10 You must stone him to death 120 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. 121
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 122 have departed from among you to entice the inhabitants of their cities, 123 saying, “Let’s go and serve other gods” (whom you have not known before). 124 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 125 13:15 you must by all means 126 slaughter the inhabitants of that city with the sword; annihilate 127 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 128 and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 129 forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 130 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 131 you today and doing what is right 132 before him. 133
14:1 You are children 134 of the Lord your God. Do not cut yourselves or shave your forehead bald 135 for the sake of the dead. 14:2 For you are a people holy 136 to the Lord your God. He 137 has chosen you to be his people, prized 138 above all others on the face of the earth. 14:3 You must not eat any forbidden 139 thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, 140 the gazelle, 141 the deer, 142 the wild goat, the antelope, 143 the wild oryx, 144 and the mountain sheep. 145 14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 146 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. 147 (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, 148 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, 149 the vulture, 150 the black vulture, 151 14:13 the kite, the black kite, the dayyah 152 after its species, 14:14 every raven after its species, 14:15 the ostrich, 153 the owl, 154 the seagull, the falcon 155 after its species, 14:16 the little owl, the long-eared owl, the white owl, 156 14:17 the jackdaw, 157 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. 158 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 159 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. 160
14:22 You must be certain to tithe 161 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, 162 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 163 blesses you, if the 164 place where he chooses to locate his name is distant, 14:25 you may convert the tithe into money, secure the money, 165 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 166 of debts. 15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 167 he must not force payment from his fellow Israelite, 168 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 169 owes you, you must remit. 15:4 However, there should not be any poor among you, for the Lord 170 will surely bless 171 you in the land that he 172 is giving you as an inheritance, 173 15:5 if you carefully obey 174 him 175 by keeping 176 all these commandments that I am giving 177 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 178 from one of your villages 179 in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive 180 to his impoverished condition. 181 15:8 Instead, you must be sure to open your hand to him and generously lend 182 him whatever he needs. 183 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 184 be wrong toward your impoverished fellow Israelite 185 and you do not lend 186 him anything; he will cry out to the Lord against you and you will be regarded as having sinned. 187 15:10 You must by all means lend 188 to him and not be upset by doing it, 189 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 190 your hand to your fellow Israelites 191 who are needy and poor in your land.
15:12 If your fellow Hebrew 192 – whether male or female 193 – is sold to you and serves you for six years, then in the seventh year you must let that servant 194 go free. 195 15:13 If you set them free, you must not send them away empty-handed. 15:14 You must supply them generously 196 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 197 says to you, “I do not want to leave 198 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. 199 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 200 the time of a hired worker; the Lord your God will bless you in everything you do.
15:19 You must set apart 201 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 202 chooses. 15:21 If they have any kind of blemish – lameness, blindness, or anything else 203 – you may not offer them as a sacrifice to the Lord your God. 15:22 You may eat it in your villages, 204 whether you are ritually impure or clean, 205 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.
[11:1] 1 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).
[11:2] 2 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
[11:2] 3 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
[11:2] 4 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
[11:2] 5 tn Heb “his strong hand and his stretched-out arm.”
[11:3] 6 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
[11:3] 7 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
[11:4] 8 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
[11:4] 9 tn Heb “the
[11:4] 10 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
[11:5] 11 tn See note on these same words in v. 3.
[11:6] 12 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
[11:6] 13 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
[11:6] 14 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
[11:6] 15 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
[11:6] 16 tn Heb “and all the substance which was at their feet.”
[11:7] 17 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
[11:8] 18 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
[11:8] 19 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
[11:8] 20 tn Heb “which you are crossing over there to possess it.”
[11:9] 21 tn Heb “fathers” (also in v. 21).
[11:10] 22 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
[11:10] 23 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
[11:11] 24 tn Heb “which you are crossing over there to possess it.”
[11:11] 25 tn Heb “rain of heaven.”
[11:12] 26 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
[11:12] 27 tn Heb “the eyes of the
[11:12] sn Constantly attentive to it. This attention to the land by the
[11:12] 28 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
[11:13] 29 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
[11:13] 30 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
[11:13] 31 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:14] 32 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
[11:14] 33 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
[11:14] 34 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
[11:15] 35 tn Heb “grass in your field.”
[11:16] 36 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
[11:17] 37 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
[11:17] 38 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:17] 39 tn Or “be destroyed”; NAB, NIV “will soon perish.”
[11:17] 40 tn Heb “the
[11:18] 41 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:18] 42 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
[11:19] 43 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[11:21] 44 tn Heb “like the days of the heavens upon the earth,” that is, forever.
[11:22] 45 tn Heb “this commandment.” See note at Deut 5:30.
[11:22] 46 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
[11:22] 47 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
[11:23] 48 tn Heb “the
[11:24] 49 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
[11:24] 50 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
[11:26] 51 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1–28:68. Here Moses adumbrates the whole by way of anticipation.
[11:27] 52 tn Heb “listen to,” that is, obey.
[11:28] 53 tn Heb “do not listen to,” that is, do not obey.
[11:28] 54 tn Heb “the commandments of the
[11:28] 55 tn Heb “am commanding” (so NASB, NRSV).
[11:28] 56 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
[11:29] 57 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the
[11:30] 58 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:30] 59 sn Gilgal. From a Hebrew verb root גָלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
[11:30] 60 tc The MT plural “oaks” (אֵלוֹנֵי, ’eloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ’elon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrá, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwr’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
[12:1] 62 tn Heb “you must be careful to obey in the land the
[12:2] 63 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] 64 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] 65 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] 66 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] 67 tn Heb “the
[12:5] 68 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] 69 tn Heb “heave offerings of your hand.”
[12:7] 70 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
[12:7] 71 tn Heb “the
[12:10] 74 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[12:10] 75 tn Heb “the
[12:10] 76 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] 77 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] 78 tn Heb “heave offerings of your hand.”
[12:11] 79 tn Heb “the
[12:12] 80 tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”
[12:12] 81 sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.
[12:14] 82 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
[12:14] 83 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] 84 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] 85 tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).
[12:18] 86 tn Heb “the
[12:18] 87 tn See note at Deut 12:12.
[12:18] 88 tn Heb “in all the sending forth of your hands.”
[12:20] 89 tn Heb “for my soul desires to eat meat.”
[12:20] 90 tn Heb “according to all the desire of your soul you may eat meat.”
[12:21] 91 tn Heb “the
[12:21] 92 tn Heb “the
[12:21] 93 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
[12:23] 94 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] 95 tc Heb “in the eyes of the
[12:26] 96 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] 97 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] 98 tn Heb “on the altar of the
[12:29] 99 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] 100 tn Heb “you must not do thus to/for the
[12:31] 101 tn See note on this term at Deut 7:25.
[12:31] 102 tn Heb “every abomination of the
[12:32] 103 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] 104 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] 105 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] 106 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] 107 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] 108 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:3] 109 tn Heb “the
[13:3] 110 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] 111 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:5] 112 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] 113 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] 114 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] 115 tn Heb “fathers” (also in v. 17).
[13:6] 116 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[13:7] 117 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
[13:9] 118 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] 119 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] 120 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] 121 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
[13:13] 122 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] 123 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 124 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] 125 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
[13:15] 126 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] 127 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] 129 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] 130 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] 131 tn Heb “commanding” (so NASB, NRSV).
[13:18] 132 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] 133 tn Heb “in the eyes of the
[14:1] 134 tn Heb “sons” (so NASB); TEV, NLT “people.”
[14:1] 135 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] 137 tn Heb “The
[14:2] 138 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] 139 tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the
[14:5] 140 tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”
[14:5] 141 tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).
[14:5] 142 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] 143 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] 144 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] 145 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] 146 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.
[14:7] 147 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] 148 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] 149 tn NEB “the griffon-vulture.”
[14:12] 150 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] 151 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] 152 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] 153 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] 154 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] 155 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
[14:16] 156 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] 157 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] 158 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] 159 tn Heb “gates” (also in vv. 27, 28, 29).
[14:21] 160 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] 161 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”
[14:23] 162 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] 163 tn Heb “the
[14:24] 164 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] 165 tn Heb “bind the silver in your hand.”
[15:1] 166 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] 167 tn Heb “his neighbor,” used idiomatically to refer to another person.
[15:2] 168 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] 169 tn Heb “your brother.”
[15:4] 170 tc After the phrase “the
[15:4] 171 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] 172 tn Heb “the
[15:4] 173 tn The Hebrew text includes “to possess.”
[15:5] 174 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] 175 tn Heb “the
[15:5] 176 tn Heb “by being careful to do.”
[15:5] 177 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
[15:7] 178 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] 180 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
[15:7] 181 tn Heb “from your needy brother.”
[15:8] 182 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] 183 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
[15:9] 185 tn Heb “your needy brother.”
[15:9] 186 tn Heb “give” (likewise in v. 10).
[15:9] 187 tn Heb “it will be a sin to you.”
[15:10] 188 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
[15:10] 189 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] 190 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
[15:11] 191 tn Heb “your brother.”
[15:12] 192 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] 193 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”
[15:12] 194 tn Heb “him.” The singular pronoun occurs throughout the passage.
[15:12] 195 tn The Hebrew text includes “from you.”
[15:14] 196 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”
[15:16] 197 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.
[15:16] 198 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.
[15:17] 199 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] 200 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] 201 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the
[15:20] 202 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.
[15:21] 203 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
[15:22] 204 tn Heb “in your gates.”
[15:22] 205 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.
