Deuteronomy 13:6-1

(7 12 in Heb.). Against Israelites, who entice to Strange Gods

A subtler source of seduction to idolatry may be found in one's own kith and kin: one of the many proofs of D's sympathy with, and understanding of, the influences of family life.

Deuteronomy 13:6. If thy brother, the son of thy mother With Sam. and LXX, after brotheradd the son of thy father or; so that both full brother and half-brother are included.

or thy son, or thy daughter Completing the blood relations (very significantly and characteristically father and mother are not mentioned as possible sources of temptation) only after whom we come to

or the wife of thy bosom Deuteronomy 28:54; Deuteronomy 28:56, cp. -Mi." Deuteronomy 7:5: a tribute (cp. daughter) to the spiritual influence of women in D's view. As a matter of fact the danger was as great here as anywhere else.

or thy friend, which is as thine own soul or self. 1 Samuel 18:1; 1 Samuel 18:3; 1 Samuel 20:17.

entice or allure, in D only here.

secretly In contrast to the public enticements of the prophet.

saying, Let us go, etc.] See on Deuteronomy 13:2.

Deuteronomy 13:7. of the gods of the peoples which are round about you The Pl. you(confirmed by LXX) shows that the words which are round-about-youare merely an editorial echo of Deuteronomy 6:14, and ought to be deleted; they are unnecessary and awkward with the following nigh unto thee, etc.

or far off from thee, etc.] By the 8th and 7th centuries (under Ahaz and Manasseh) the evil influence of cults of peoples at a distance had been added to those of the Canaanites, prevalent in the previous centuries.

Deuteronomy 13:8. consent be willing, cp. Deuteronomy 1:26.

neither shalt thine eye pity him Deuteronomy 7:16; Deuteronomy 19:13; Deuteronomy 19:21; Deuteronomy 25:12.

spare In D only here.

conceal That is by silence (Psalms 32:5; Psalms 40:11): cp. secretly, Deuteronomy 13:6.

Deuteronomy 13:9. thou shalt surely kill him No such previous procedure as in Deuteronomy 17:4 is necessary in this case, for the persons commanded to slay are themselves witnesses of the fact. Note, however, that LXX has here, thou shalt reportor denounce him(ἀναγγέλλων ἀναγγελεῖς περὶ αὐτοῦ) which is possible by a small change in the consonants of the Hebrew text.

thine hand shall be first upon him As that of the witness of his crime and also because the family responsibility precedes that of the people. But

afterwards the hand of all the people For throughout D the people is the ultimate judiciary: see on Deuteronomy 1:13; Deuteronomy 16:18.

Deuteronomy 13:10. stone him with stones Also in Deuteronomy 17:5; Deuteronomy 21:21; Deuteronomy 22:21; Deuteronomy 22:24: cp. Joshua 7:25. This form of capital punishment was natural because of the ready supply of stones on the soil of Palestine, because it was a form in which all the people responsible for its execution could share, and also because of the belief that by covering the corpses the spirits of the dead were also finally laid to rest. For a curious case of the stoning of women who had reviled (or blasphemed) the sun see Musil, Ethn. Ber.312.

to draw thee away See on Deuteronomy 13:5.

house of bondmen] See on Deuteronomy 13:5.

Deuteronomy 13:11. all Israel D's usual phrase for the people: see on Deuteronomy 4:44.

shall hear, and fear Deuteronomy 17:13; Deuteronomy 19:20; Deuteronomy 21:21.

do no more Sam., LXX add stillor again.

There is no more reason for taking this verse as secondary (Steuern.) than for taking as such the corresponding clause in Deuteronomy 13:5 (q.v.).