Deuteronomy 15-18

New English Translation

Footnotes

1. Deuteronomy 15:1 tn The Hebrew term שְׁמִטִּת (sh^emittat), 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.”
2. Deuteronomy 15:2 tn Heb “his neighbor,” used idiomatically to refer to another person.
3. Deuteronomy 15:2 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.”
4. Deuteronomy 15:3 tn Heb “your brother.”
5. Deuteronomy 15:4 tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.
6. Deuteronomy 15:4 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.
7. Deuteronomy 15:4 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
8. Deuteronomy 15:4 tn The Hebrew text includes “to possess.”
9. Deuteronomy 15:5 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.”
10. Deuteronomy 15:5 tn Heb “the Lord your God.” See note on “he” in 15:4.
11. Deuteronomy 15:5 tn Heb “by being careful to do.”
12. Deuteronomy 15:5 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
13. Deuteronomy 15:7 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.
14. Deuteronomy 15:7 tn Heb “gates.”
15. Deuteronomy 15:7 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
16. Deuteronomy 15:7 tn Heb “from your needy brother.”
17. Deuteronomy 15:8 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.
18. Deuteronomy 15:8 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
19. Deuteronomy 15:9 tn Heb “your eye.”
20. Deuteronomy 15:9 tn Heb “your needy brother.”
21. Deuteronomy 15:9 tn Heb “give” (likewise in v. 10).
22. Deuteronomy 15:9 tn Heb “it will be a sin to you.”
23. Deuteronomy 15:10 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
24. Deuteronomy 15:10 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.
25. Deuteronomy 15:11 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
26. Deuteronomy 15:11 tn Heb “your brother.”
27. Deuteronomy 15:12 sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ʿivri) 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 ʾapiru 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.
28. Deuteronomy 15:12 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”
29. Deuteronomy 15:12 tn Heb “him.” The singular pronoun occurs throughout the passage.
30. Deuteronomy 15:12 tn The Hebrew text includes “from you.”
31. Deuteronomy 15:14 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”
32. Deuteronomy 15:16 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.
33. Deuteronomy 15:16 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.
34. Deuteronomy 15:17 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).
35. Deuteronomy 15:18 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.
36. Deuteronomy 15:19 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the Lord.
37. Deuteronomy 15:20 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.
38. Deuteronomy 15:21 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
39. Deuteronomy 15:22 tn Heb “in your gates.”
40. Deuteronomy 15:22 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.
41. Deuteronomy 16:1 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
42. Deuteronomy 16:1 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
43. Deuteronomy 16:1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
44. Deuteronomy 16:2 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
45. Deuteronomy 16:2 tn Heb “the Lord.” See note on “he” in the previous verse.
46. Deuteronomy 16:3 tn Heb “bread of affliction.” Their affliction was part of the cause of why they ate this kind of bread. It could be understood as “the sort of bread made under oppressive circumstances.” The kind of bread was used to symbolize and remind of their affliction.
47. Deuteronomy 16:4 tn Heb “leaven must not be seen among you in all your border.”
48. Deuteronomy 16:4 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
49. Deuteronomy 16:5 tn Heb “gates.”
50. Deuteronomy 16:6 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
51. Deuteronomy 16:6 tc The MT reading אֶל (ʾel, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”
52. Deuteronomy 16:6 tn Heb “the Lord your God.” See note on “he” in 16:1.
53. Deuteronomy 16:7 tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ʾesh) suggests that the word could be used to speak of boiling or roasting.
54. Deuteronomy 16:8 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
55. Deuteronomy 16:9 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.
56. Deuteronomy 16:10 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavuʿot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (pentēhchostē, “Pentecost”).
57. Deuteronomy 16:10 tn Heb “the sufficiency of the offering of your hand.”
58. Deuteronomy 16:10 tn Heb “the Lord your God.” See note on “he” in 16:1.
59. Deuteronomy 16:11 tn Heb “the Lord your God.” See note on “he” in 16:1.
60. Deuteronomy 16:11 tn Heb “gates.”
61. Deuteronomy 16:11 sn The ger (גֵּר) “foreign resident” or “naturalized citizen,” (see Exod 12:19 and Deut 29:10-13) could make sacrifices (Lev 17:8; 22:18; Num 15:14) and participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12.
62. Deuteronomy 16:13 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukkot, “Feast of Shelters” or “Feast of Huts”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT). This feast was a commemoration of the wanderings of the Israelites after they left Egypt, in which they dwelt in temporary shelters.
63. Deuteronomy 16:13 tn Heb “when you gather in your threshing-floor and winepress.”
64. Deuteronomy 16:14 tn Heb “in your gates.”
65. Deuteronomy 16:15 tn Heb “the Lord.” See note on “he” in 16:1.
66. Deuteronomy 16:15 tn Heb “the Lord your God.” See note on “he” in 16:1.
67. Deuteronomy 16:15 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
68. Deuteronomy 16:16 tn Heb “the Lord.” See note on “he” in 16:1.
69. Deuteronomy 16:17 tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.
70. Deuteronomy 16:18 tn The Hebrew term וְשֹׁטְרִים (v^eshot^erim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.
71. Deuteronomy 16:18 tn Heb “gates.”
72. Deuteronomy 16:18 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”
73. Deuteronomy 16:19 tn Heb “twist, overturn”; NRSV “subverts the cause.”
74. Deuteronomy 16:19 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
75. Deuteronomy 16:20 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).
76. Deuteronomy 16:21 tn Heb “an Asherah, any tree.”sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.
77. Deuteronomy 16:22 sn Sacred pillar. This refers to 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.
78. Deuteronomy 17:1 tn Heb “to the Lord your God.” See note on “he” in 16:1.
79. Deuteronomy 17:1 tn The Hebrew word תּוֹעֵבָה (toʿevah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
80. Deuteronomy 17:2 tn Heb “gates.”
81. Deuteronomy 17:2 tn Heb “does the evil in the eyes of the Lord your God.”
82. Deuteronomy 17:3 tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.
83. Deuteronomy 17:3 tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.
84. Deuteronomy 17:4 tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.
85. Deuteronomy 17:5 tn Heb “gates.”
86. Deuteronomy 17:5 tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”
87. Deuteronomy 17:7 tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).
88. Deuteronomy 17:7 tn Heb “the hand of all the people.”
89. Deuteronomy 17:8 tn Heb “between blood and blood.”
90. Deuteronomy 17:8 tn Heb “between claim and claim.”
91. Deuteronomy 17:8 tn Heb “between blow and blow.”
92. Deuteronomy 17:8 tn Heb “gates.”
93. Deuteronomy 17:8 tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.
94. Deuteronomy 17:12 tn Heb “who acts presumptuously not to listen” (cf. NASB).
95. Deuteronomy 17:15 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”
96. Deuteronomy 17:15 tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.
97. Deuteronomy 17:15 tn Heb “your brothers.” See the preceding note on “fellow citizens.”
98. Deuteronomy 17:16 tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).
99. Deuteronomy 17:17 tn Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”
100. Deuteronomy 17:18 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzoʾt) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.
101. Deuteronomy 17:18 tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.
102. Deuteronomy 17:20 tc Heb “upon his kingship.” Smr supplies כִּסֵא (kiseʾ, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.
103. Deuteronomy 18:1 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
104. Deuteronomy 18:1 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.
105. Deuteronomy 18:2 tn Heb “he” (and throughout the verse).
106. Deuteronomy 18:2 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
107. Deuteronomy 18:3 tn Heb “judgment”; KJV, NASB, NRSV “the priest’s due.”
108. Deuteronomy 18:4 tn Heb “the firstfruits of your…” (so NIV).
109. Deuteronomy 18:5 tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.
110. Deuteronomy 18:5 tn Heb “the name of the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
111. Deuteronomy 18:6 tn Heb “according to all the desire of his soul.”
112. Deuteronomy 18:6 tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.
113. Deuteronomy 18:8 tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT “a private source of income”), or even support sent by relatives (cf. TEV “whatever his family sends him”).
114. Deuteronomy 18:10 tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.
115. Deuteronomy 18:10 tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem q^esamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
116. Deuteronomy 18:10 tn Heb “one who causes to appear” (מְעוֹנֵן, m^eʿonen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).
117. Deuteronomy 18:10 tn Heb “a seeker of omens” (מְנַחֵשׁ, m^enakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).
118. Deuteronomy 18:10 tn Heb “a doer of sorcery” (מְכַשֵּׁף, m^ekhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.
119. Deuteronomy 18:11 tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).
120. Deuteronomy 18:11 tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, shoʾel ʾov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).
121. Deuteronomy 18:11 tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yidd^eʿoniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).
122. Deuteronomy 18:11 tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).
123. Deuteronomy 18:12 tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.
124. Deuteronomy 18:12 tn The translation understands the Hebrew participial form as having an imminent future sense here.
125. Deuteronomy 18:15 tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17.
126. Deuteronomy 18:16 tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”
127. Deuteronomy 18:19 tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”
128. Deuteronomy 18:19 tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.
129. Deuteronomy 18:20 tn Or “commanded” (so KJV, NAB, NIV, NRSV).
130. Deuteronomy 18:21 tn Heb “in your heart.”
131. Deuteronomy 18:21 tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.
132. Deuteronomy 18:22 tn Heb “the Lord’s.” See note on the word “his” in v. 5.
133. Deuteronomy 18:22 tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”
134. Deuteronomy 18:22 tn Heb “does not happen or come to pass.”
135. Deuteronomy 18:22 tn Heb “the Lord has.” See note on the word “his” in v. 5.
136. Deuteronomy 18:22 tn Heb “that is the word which the Lord has not spoken.”