Deuteronomy 13:13

13:13 some evil people ¹  have departed from among you to entice the inhabitants of their cities, ²  saying, “Let’s go and serve other gods” (whom you have not known before). ³ 

Deuteronomy 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁴  should appear among you and show you a sign or wonder, ⁵ 

Deuteronomy 2:12

2:12 Previously the Horites ⁶  lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) ⁷ 

Deuteronomy 25:17

Treatment of the Amalekites

25:17 Remember what the Amalekites ⁸  did to you on your way from Egypt,

Deuteronomy 25:1

25:1 If controversy arises between people, ⁹  they should go to court for judgment. When the judges ¹⁰  hear the case, they shall exonerate ¹¹  the innocent but condemn ¹²  the guilty.

Deuteronomy 21:10

Laws Concerning Wives

21:10 When you go out to do battle with your enemies and the Lord your God allows you to prevail ¹³  and you take prisoners,

Deuteronomy 21:13

21:13 discard the clothing she was wearing when captured, ¹⁴  and stay ¹⁵  in your house, lamenting for her father and mother for a full month. After that you may have sexual relations ¹⁶  with her and become her husband and she your wife.

[13:13]  ¹ 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]  ² tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ³ 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.

[13:1]  ⁴ 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]  ⁵ 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 Lord as a means of testing his people.

[2:12]  ⁶ sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).

[2:12]  ⁷ tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.

[25:17]  ⁸ tn Heb “what Amalek” (so NAB, NRSV). Here the individual ancestor, the namesake of the tribe, is cited as representative of the entire tribe at the time Israel was entering Canaan. Consistent with this, singular pronouns are used in v. 18 and the singular name appears again in v. 19. Since readers unfamiliar with the tribe of Amalekites might think this refers to an individual, the term “Amalekites” and the corresponding plural pronouns have been used throughout these verses (cf. NIV, NCV, TEV, CEV, NLT).

[25:1]  ⁹ tn Heb “men.”

[25:1]  ¹⁰ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ¹¹ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ¹² tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[21:10]  ¹³ tn Heb “gives him into your hands.”

[21:13]  ¹⁴ tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”

[21:13]  ¹⁵ tn Heb “sit”; KJV, NASB, NRSV “remain.”

[21:13]  ¹⁶ tn Heb “go unto,” a common Hebrew euphemism for sexual relations.