Deuteronomy 18–21

Footnotes

1. 1 The 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 renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
2. 2 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.
3. 3 Heb “he” (and throughout the verse).
4. 4 Heb “brothers,” but not referring to actual siblings. Cf. “their countrymen”; “the other members of the community.”
5. 5 Heb “judgment”; , , “the priest’s due.”
6. 6 Heb “the firstfruits of your …” (so ).
7. 7 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.
8. 8 Heb “the name of the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
9. 9 Heb “according to all the desire of his soul.”
10. 10 Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.
11. 11 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. , , , ) or other private property (cf. “a private source of income”), or even support sent by relatives (cf. “whatever his family sends him”).
12. 12 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. , , , ). See also Deut 12:31.
13. 13 Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qésamim). 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, 3:.
14. 14 Heb “one who causes to appear” (מְעוֹנֵן, mé’onen). 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).
15. 15 Heb “a seeker of omens” (מְנַחֵשׁ, ménakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).
16. 16 Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). 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, 2:.
17. 17 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).
18. 18 Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).
19. 19 Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddé’oniy), 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).
20. 20 Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6–7).
21. 21 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.
22. 22 The translation understands the Hebrew participial form as having an imminent future sense here.
23. 23 The expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; ; 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. “from your brothers,” but not referring to actual siblings. Cf. “from among your own kinsmen”; “from your countrymen”; “from among your own people.” A similar phrase occurs in v. 17.
24. 24 The Hebrew text uses the collective singular in this verse: “my God … lest I die.”
25. 25 Heb “will seek from him”; “I myself will make him answer for it”; “will hold accountable.”
26. 26 Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.
27. 27 Or “commanded” (so , , , ).
28. 28 Heb “in your heart.”
29. 29 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.
30. 30 Heb “the Lord’s.” See note on the word “his” in v. .
31. 31 Heb “the word,” but a predictive word is in view here. Cf. “his oracle.”
32. 32 Heb “does not happen or come to pass.”
33. 33 Heb “the Lord has.” See note on the word “his” in v. .
34. 34 Heb “that is the word which the Lord has not spoken.”
35. 1 Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
36. 2 These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7–9).
37. 3 Heb “border.”
38. 4 Heb “and this is the word pertaining to the one who kills who flees there and lives.”
39. 5 Heb “who strikes his neighbor without knowledge.”
40. 6 Heb “yesterday and a third (day)” (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. “had previously borne no malice”; “had not been at enmity before.”
41. 7 Heb “his neighbor” (so , ); “his friend.”
42. 8 Heb “and he raises his hand with the iron.”
43. 9 Heb “the iron slips off.”
44. 10 Heb “finds.”
45. 11 Heb “his neighbor.”
46. 12 Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.
47. 13 Heb “and live.”
48. 14 Heb “and overtake him, for the road is long.”
49. 15 Heb “smite with respect to life,” that is, fatally.
50. 16 Heb “no judgment of death.”
51. 17 Heb “fathers.”
52. 18 Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.
53. 19 Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4–5).
54. 20 Heb “commanding”; “which I enjoin on you today.”
55. 21 You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (), .
56. 22 Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought ( דָּם 4.b).
57. 23 Heb “and blood will be upon you” (cf. , ); “thereby bringing bloodguilt upon you.”
58. 24 Heb “his neighbor.”
59. 25 Heb “rises against him and strikes him fatally.”
60. 26 The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16–28). See R. Hubbard, 1:.
61. 27 Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).
62. 28 Heb “border.” Cf. “You must not move your neighbor’s boundary marker.”
63. 29 Heb “which they set off from the beginning.”
64. 30 The Hebrew text includes “to possess it.” This phrase has been left untranslated to avoid redundancy.
65. 31 Heb “rise up” (likewise in v. 16).
66. 32 Heb “may stand.”
67. 33 Heb “violent” (חָמָס, khamas). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, 2:.
68. 34 Or “rebellion.” Rebellion against God’s law is in view (cf. “of a defection from the law”).
69. 35 The appositional construction (“before the Lord, that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18–20; 17:8–9).
70. 36 Heb “his brother” (also in the following verse).
71. 37 Heb “you will burn out” (בִּעַרְתָּ, bi’arta). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21–22, 24; 24:7).
72. 38 This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23–25; Lev 24:19–20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” 43 (1980): 230–34.
73. 1 Heb “horse and chariot.”
74. 2 Heb “people.”
75. 3 The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14–18; 15:3–10; Deut 3:22; 7:18–24; 31:6, 8).
76. 4 Heb “and he will say to the people.” Cf. , , “the army”; , “the troops.”
77. 5 Or “to save you” (so , , ); or “to deliver you.”
78. 6 Heb “people” (also in vv. 8, 9).
79. 7 Heb “Who [is] the man” (also in vv. 6, 7, 8).
80. 8 The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36–61).
81. 9 Heb “another man.”
82. 10 Heb “Who [is] the man.”
83. 11 Heb “his brother’s.”
84. 12 Heb “melted.”
85. 13 The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.
86. 14 Heb “princes of hosts.”
87. 15 Heb “if it answers you peace.”
88. 16 Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3–27; cf. Josh 16:10; 17:13; Judg 1:28, 30–35; Isa 31:8; Lam 1:1).
89. 17 Heb “to your hands.”
90. 18 The antecedent of the relative pronoun is “cities.”
91. 19 Heb “any breath.”
92. 20 The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. “completely wipe out.” The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in .
93. 21 Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550–1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400–1350 b.c.).
94. 22 Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.
95. 23 Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history ( 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
96. 24 Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).
97. 25 Hivite. 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 “Horites” in ).
98. 26 The adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in ). Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
99. 27 Heb “to do according to all their abominations which they do for their gods.”
100. 28 Heb “to fight against it to capture it.”
101. 29 Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).
102. 30 Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.
103. 31 Heb “to go before you in siege.”
104. 32 Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”
105. 33 Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.
106. 1 Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17–18).
107. 2 The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
108. 3 Heb “struck,” but in context a fatal blow is meant; cf. “who committed the murder.”
109. 4 Heb “surrounding the slain [one].”
110. 5 Heb “slain [one].”
111. 6 The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.