Various Laws Continued
Deuteronomy 23:15-25:19
Deu.23.15 - Details
Original Text
Morphology
- כי: CONJ
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- מתהלך: VERB,hitpael,ptc,3,m,sg
- בקרב: PREP
- מחנך: NOUN,m,sg,abs+2ms
- להצילך: VERB,hifil,inf+2ms,2,m,sg
- ולתת: VERB,qal,inf
- איביך: NOUN,m,pl,abs
- לפניך: PREP+PRON,2,m,sg
- והיה: VERB,qal,imperfect,3,m,sg
- מחניך: NOUN,m,sg,abs+2ms
- קדוש: ADJ,m,sg
- ולא: CONJ
- יראה: VERB,qal,perf,1,_,sg
- בך: PREP+PRON,2,m,sg
- ערות: NOUN,f,sg,cons
- דבר: NOUN,m,sg,abs
- ושב: VERB,qal,imp,2,m,sg
- מאחריך: PREP+2ms
Parallels
- Leviticus 26:11-12 (verbal): Both passages state that God will 'dwell/walk among you' (set my tabernacle/among you; walk among you), linking divine presence with the requirement that the community be holy.
- Numbers 5:3 (verbal): A direct legal parallel: unclean persons are to be 'put out of the camp' so that the camp remains undefiled—echoing Deut.23:15's concern that no unclean thing be seen in the camp.
- Leviticus 13:45-46 (verbal): Law about those with infectious skin disease being 'outside the camp' parallels Deut.23:15's instruction to keep the camp free of uncleanness to preserve God's presence.
- Isaiah 52:11 (thematic): A prophetic call to 'depart, be clean, touch no unclean thing' echoes Deut.23:15's theme of separation and communal holiness so that the LORD's presence is not defiled.
Alternative generated candidates
- For the LORD your God walks in the midst of your camp to deliver you and to give your enemies over to you. Therefore your camp shall be holy, and he shall not see among you anything indecent and turn away from you.
- For the LORD your God walks in the midst of your camp to deliver you and to give your enemies over to you; therefore your camp shall be holy, and he shall not see any nakedness among you and turn away from you.
Deu.23.16 - Details
Original Text
Morphology
- לא: PART_NEG
- תסגיר: VERB,hiph,impf,2,m,sg
- עבד: NOUN,m,sg,cons
- אל: NEG
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
- אשר: PRON,rel
- ינצל: VERB,niphal,impf,3,m,sg
- אליך: PREP+PRON,2,m,sg
- מעם: PREP
- אדניו: NOUN,m,sg,abs+POSS,3,m,sg
Parallels
- Deut.23.15 (verbal): Immediate parallel in the same pericope — same command not to deliver a slave who has fled to you; repetition/close verbal parallel.
- Leviticus 25:39-43 (thematic): Regulations about Israelite servants who become poor: they shall not be treated as slaves harshly and are to be released — shares the concern for humane treatment and limits on enslavement of fellow Israelites.
- Jeremiah 34:9-17 (thematic): Prophetic denunciation of those who reneged on freeing their slaves and returned them to bondage; invokes the moral/legal expectation about freedom and protection of persons formerly set free.
- Philemon 1:15-16 (allusion): Paul's appeal regarding Onesimus, a runaway slave, asking Philemon not to treat him as a slave but as a brother — a New Testament case that echoes the principle of protection/changed status for an escaped servant.
- Exodus 21:16 (thematic): Prohibition against kidnapping and selling a person; while addressing illegal capture rather than flight, it reflects the law's concern to protect persons from being forcibly treated as slaves and relates to the protection of escapees.
Alternative generated candidates
- You shall not surrender to his master a slave who has escaped to you from his master.
- You shall not hand over to his master a slave who has escaped to you from his master.
Deu.23.17 - Details
Original Text
Morphology
- עמך: NOUN,m,sg,suff-2m
- ישב: VERB,qal,impf,3,m,sg
- בקרבך: PREP+NOUN,m,sg,abs,prs:2ms
- במקום: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- יבחר: VERB,qal,impf,3,m,sg
- באחד: PREP
- שעריך: NOUN,m,pl,abs
- בטוב: PREP+NOUN,m,sg,abs
- לו: PRON,3,m,sg
- לא: PART_NEG
- תוננו: VERB,qal,impf,2,m,pl
Parallels
- Deuteronomy 12:5 (verbal): Speaks of the single place 'which the LORD your God will choose' for his name to dwell—matches the idea of a chosen place for the people to assemble.
- Deuteronomy 12:11 (thematic): Commands bringing offerings to 'the place the LORD will choose,' reinforcing the theme that worship and communal life are to occur at God's chosen site.
- Deuteronomy 16:11 (verbal): Instructs Israel to rejoice 'before the LORD your God' in 'the place the LORD will choose,' echoing the motif of gathering at a divinely selected location (one of your gates/places).
- 1 Kings 8:29 (allusion): Solomon's prayer at the temple dedication petitions God to hear from 'the place where you have chosen to put your name,' directly reflecting the concept of a divinely chosen sanctuary.
- Ruth 4:1 (structural): Depicts elders and leaders 'sitting at the gate'—the gate as a public assembly locus parallels the verse's reference to people sitting 'in one of your gates' as a place of communal decision and gathering.
Alternative generated candidates
- He shall dwell with you, among you, in the place he chooses—at one of your gates—where it pleases him; you shall not oppress him.
- Let a resident who chooses to dwell among you remain in the place he prefers within one of your gates; do not oppress him when it is good for him.
Deu.23.18 - Details
Original Text
Morphology
- לא: PART_NEG
- תהיה: VERB,qal,imperfect,3,f,sg
- קדשה: NOUN,f,sg,abs
- מבנות: PREP+NOUN,f,pl,abs
- ישראל: NOUN,m,sg,abs
- ולא: CONJ
- יהיה: VERB,qal,impf,3,m,sg
- קדש: NOUN,f,sg,abs
- מבני: PREP+NOUN,m,pl,cons
- ישראל: NOUN,m,sg,abs
Parallels
- Leviticus 19:29 (thematic): Forbids profaning one's daughter by making her a prostitute—parallel moral prohibition against prostitution within Israelite society and concern for communal/household purity.
- Leviticus 21:9 (structural): Prescribes punishment when a priest's daughter 'profanes herself by playing the harlot'—connects cultic/ceremonial purity and special restrictions on sexual misconduct among God’s covenant people.
- 1 Kings 14:24 (verbal): Reports that 'there were also male shrine prostitutes and female shrine prostitutes' in Israel—an historical instance of the very cult‑prostitution prohibited in Deuteronomy.
- Ezekiel 16:15–17 (allusion): Prophetic denunciation of Jerusalem for 'playing the harlot' with foreign lovers—uses prostitution imagery to condemn cultic/idolatrous unfaithfulness, thematically echoing Deuteronomy’s prohibition.
Alternative generated candidates
- There shall be no cult prostitute of the daughters of Israel, nor shall there be a cult prostitute of the sons of Israel.
- You shall not have a cult-prostitute of the daughters of Israel, nor shall there be a cult-prostitute of the sons of Israel.
Deu.23.19 - Details
Original Text
Morphology
- לא: PART_NEG
- תביא: VERB,qal,impf,2,m,sg
- אתנן: NOUN,m,sg,construct
- זונה: NOUN,f,sg,abs
- ומחיר: CONJ+NOUN,m,sg,abs
- כלב: NOUN,m,sg,abs
- בית: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- לכל: PREP
- נדר: NOUN,m,sg,abs
- כי: CONJ
- תועבת: NOUN,f,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- גם: ADV
- שניהם: PRON,3,m,pl
Parallels
- Deut.23:17 (structural): Immediate context: prohibits cultic prostitution of women and men; 23:19 carries that prohibition into the ritual sphere by forbidding the use of prostitutes' fees in worship.
- Deut.7:25-26 (verbal): Similar wording and concept—do not bring an abominable thing into your house; both passages forbid bringing morally defiling items/earnings into domestic or cultic sacred space.
- Leviticus 19:29 (thematic): Law against prostituting one’s daughter—part of the broader legal concern to prevent sexual exploitation and cultic/ social prostitution that Deut.23:19 treats as ritually unacceptable.
- Hosea 4:14 (thematic): Prophetic denunciation of prostitution tied to cultic activity—Hosea condemns sacrificing with cult prostitutes, echoing the ban on using prostitutes’ wages in worship.
- 1 Kings 14:24 (allusion): Narrative remark that male cult prostitutes existed in Israel; illustrates the social reality addressed by the Deuteronomic prohibition and its status as an abomination.
Alternative generated candidates
- You shall not bring the fee of a prostitute or the wages of a dog into the house of the LORD your God for any vow; for both are an abomination to the LORD your God.
- You shall not bring the fee of a prostitute or the wages of a dog into the house of the LORD your God for any vow; for both are an abomination to the LORD your God.
Deu.23.20 - Details
Original Text
Morphology
- לא: PART_NEG
- תשיך: VERB,qal,impf,2,m,sg
- לאחיך: PREP+NOUN,m,sg,abs+2,m,sg
- נשך: NOUN,m,sg,abs
- כסף: NOUN,m,sg,abs
- נשך: NOUN,m,sg,abs
- אכל: VERB,qal,perf,3,m,sg
- נשך: NOUN,m,sg,abs
- כל: DET
- דבר: NOUN,m,sg,abs
- אשר: PRON,rel
- ישך: VERB,qal,imperf,3,m,sg
Parallels
- Exodus 22:25 (verbal): Direct legal parallel: forbids charging interest to a fellow Israelite when lending money, repeating the same injunction found in Deut 23:20.
- Leviticus 25:35-37 (verbal): Repeats and expands the prohibition against taking interest from a needy kinsman, tying the rule to compassion for the poor and the jubilee/social-restoration laws.
- Psalm 15:5 (verbal): Describes the righteous person as one who 'lends not his money at interest,' echoing the ethical/financial ideal expressed in Deut 23:20.
- Proverbs 28:8 (thematic): Condemns those who increase wealth by charging interest/usury, thematically opposing profit gained at the expense of the needy as in Deut 23:20.
- Nehemiah 5:7-11 (thematic): Narrative example of the prohibition's social application: Nehemiah rebukes Israelites for lending with interest to their brethren and demands restoration, reflecting the law's communal and economic implications.
Alternative generated candidates
- You shall not charge interest to your brother on money, food, or anything that may be lent at interest.
- You shall not exact interest from your brother—interest on money, interest on food, interest on anything that is lent at interest.
Deu.23.21 - Details
Original Text
Morphology
- לנכרי: PREP+ADJ,m,sg,abs
- תשיך: VERB,qal,impf,2,m,sg
- ולאחיך: CONJ+PREP+NOUN,m,sg,poss2ms
- לא: PART_NEG
- תשיך: VERB,qal,impf,2,m,sg
- למען: PREP
- יברכך: VERB,qal,impf,3,m,sg,obj:2,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- בכל: PREP+NOUN,m,sg,abs
- משלח: VERB,piel,part,3,m,sg
- ידך: NOUN,f,sg,abs,poss:2,f,sg
- על: PREP
- הארץ: NOUN,f,sg,def
- אשר: PRON,rel
- אתה: PRON,2,m,sg
- בא: VERB,qal,perf,3,m,sg
- שמה: ADV
- לרשתה: INF,qal,3,f,sg
Parallels
- Exodus 22:25 (verbal): Directly parallels the prohibition against charging interest to a fellow Israelite when lending money; language and legal intent closely match Deuteronomy's injunction.
- Leviticus 25:35-37 (verbal): Repeats the command to support a needy Israelite and not to take interest or profit from him, reinforcing the same social/economic ethic found in Deut. 23.
- Deut.15:7-11 (thematic): Addresses the duty to lend generously to the poor and not harden one's heart; shares the broader Deuteronomic concern for fair treatment of kin in lending and charity.
- Psalm 15:5 (thematic): Describes the righteous person as one who does not lend money at interest to the poor—echoing the moral valuation of the no-usury rule from the law.
- Nehemiah 5:7-13 (thematic): Narrative application: Nehemiah rebukes wealthy Jews for exacting interest from their brethren and forces restitution, showing how the prohibition against interest functions in post-exilic communal practice.
Alternative generated candidates
- To a foreigner you may lend at interest, but to your brother you shall not lend at interest, that the LORD your God may bless you in all that you undertake in the land to which you are entering to possess.
- To a foreigner you may exact interest, but to your brother you shall not; that the LORD your God may bless you in all the work of your hands in the land which you are entering to possess.
Deu.23.22 - Details
Original Text
Morphology
- כי: CONJ
- תדר: VERB,qal,impf,2,m,sg
- נדר: NOUN,m,sg,abs
- ליהוה: PREP+NOUN,m,sg,def
- אלהיך: NOUN,m,sg,prsuf-2ms
- לא: PART_NEG
- תאחר: VERB,qal,imperf,2,m,sg
- לשלמו: VERB,qal,inf,3,m,sg
- כי: CONJ
- דרש: VERB,qal,ptc,ms,sg
- ידרשנו: VERB,qal,imperf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- מעמך: PREP+PRON,2ms
- והיה: VERB,qal,imperfect,3,m,sg
- בך: PREP+PRON,2,m,sg
- חטא: VERB,qal,perf,3,m,sg
Parallels
- Numbers 30:2 (verbal): Both laws address vows made to the LORD and the obligation to fulfill them (’If a man vow a vow to the LORD…’), emphasizing binding duty.
- Ecclesiastes 5:4-6 (verbal): Directly echoes Deut 23:22’s admonition not to delay fulfilling a vow to God and warns that delay brings guilt and divine displeasure.
- Leviticus 5:4-6 (thematic): Prescribes remedies for failing to keep an obligation or rash oath, linking unfulfilled vows/oaths to sin and required restitution—same concern about guilt.
- Matthew 5:33-37 (thematic): Jesus reinterprets oath-taking, urging integrity in speech and warning against careless vows; relates to the Torah’s concern for truthful, timely fulfillment of commitments.
- James 5:12 (thematic): Echoes Jesus’ teaching and the OT ethic by forbidding swearing and urging simple, reliable speech (’let your yes be yes’), reflecting the moral principle behind prompt vow-keeping.
Alternative generated candidates
- If you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be sin in you.
- If you make a vow to the LORD your God, you shall not delay to pay it; for the LORD your God will surely require it of you, and it would be a sin in you.
Deu.23.23 - Details
Original Text
Morphology
- וכי: CONJ
- תחדל: VERB,qal,impf,2,m,sg
- לנדר: PREP+NOUN,m,sg,abs
- לא: PART_NEG
- יהיה: VERB,qal,impf,3,m,sg
- בך: PREP+PRON,2,m,sg
- חטא: VERB,qal,perf,3,m,sg
Parallels
- Numbers 30:2 (verbal): Both verses address the binding nature of vows to YHWH—Numbers stresses that a person who vows must not break it, paralleling Deut.'s concern with the consequences of vowing (and with withholding a vow).
- Ecclesiastes 5:4-5 (verbal): Ecclesiastes warns not to delay fulfilling a vow to God and insists on prompt payment—a close verbal and thematic counterpart to Deut.23:23, which permits refraining from vowing without sin while emphasising the seriousness of vows once made.
- Leviticus 27:2-8 (thematic): Leviticus provides detailed regulations for vows (consecrations and valuations), sharing with Deut. the broader legal concern for how vows to God are to be handled and the consequences of consecration.
- Matthew 5:33-37 (allusion): Jesus' teaching on oaths and truthful speech echoes the OT vow tradition: he redirects focus from technical vow-keeping to simple integrity, engaging the same ethical field addressed by Deut. regarding vows and obligations before God.
Alternative generated candidates
- But if you refrain from vowing, it shall not be sin in you.
- But if you abstain from vowing, there is no sin in you.
Deu.23.24 - Details
Original Text
Morphology
- מוצא: NOUN,m,sg,abs
- שפתיך: NOUN,f,sg,cs+2ms
- תשמר: VERB,qal,impf,2,m,sg
- ועשית: VERB,qal,perf,2,m,sg
- כאשר: CONJ
- נדרת: VERB,qal,perf,2,m,sg
- ליהוה: PREP+NOUN,m,sg,def
- אלהיך: NOUN,m,sg,prsuf-2ms
- נדבה: NOUN,f,sg,abs
- אשר: PRON,rel
- דברת: VERB,qal,perf,2,m,sg
- בפיך: PREP+NOUN,m,sg,abs+2ms
Parallels
- Numbers 30:2 (verbal): Directly parallels the obligation to keep vows made to YHWH: if a person makes a vow or oath, he must not break his word but must do according to what proceeded from his mouth.
- Leviticus 27:2 (structural): Gives legal instruction about making and valuing vows to the LORD; part of the same priestly legislation regulating promises and their fulfillment.
- Ecclesiastes 5:4–5 (thematic): Echoes Deuteronomy's warning: when you vow to God do not delay paying it, since God has no pleasure in fools—underscoring the moral duty to fulfill spoken commitments to God.
- Matthew 5:33–37 (allusion): Jesus recalls and reinterprets the Israelite teaching on vows/oaths, emphasizing integrity of speech and the importance of fulfilling what one has vowed—an NT engagement with the Deuteronomic principle.
- James 5:12 (thematic): Urges believers not to swear but to let 'yes' be yes and 'no' be no, reflecting the same concern for trustworthy speech and the keeping of commitments voiced in Deuteronomy.
Alternative generated candidates
- Be careful with your words: perform what you have freely promised with your mouth to the LORD your God.
- Be careful to keep whatever your lips have uttered and to perform what you have vowed to the LORD your God, whatever you have promised with your mouth.
Deu.23.25 - Details
Original Text
Morphology
- כי: CONJ
- תבא: VERB,qal,impf,2,f,sg
- בכרם: PREP+NOUN,m,sg,abs
- רעך: NOUN,m,sg,abs
- ואכלת: CONJ+VERB,qal,perf,2,m,sg
- ענבים: NOUN,m,pl,abs
- כנפשך: PREP+NOUN,f,sg,abs
- שבעך: NOUN,m,sg,abs,prsfx:2,m,sg
- ואל: CONJ+PREP
- כליך: NOUN,m,pl,abs
- לא: PART_NEG
- תתן: VERB,qal,imprf,2,_,sg
Parallels
- Deut.23.24 (verbal): Immediately adjacent provision about entering a neighbor’s standing grain and plucking with your hand—same legal setting and parallel permissions concerning harvest in another’s field.
- Leviticus 19:9-10 (thematic): Commands to leave the edges of fields and not to reap everything so that the poor and sojourners may glean—related social-justice framework governing use of a neighbor’s crops.
- Deut.24:19-22 (thematic): Law requiring owners to leave what is dropped or overlooked for the poor, stranger, and widow—another Deuteronomic regulation about access to neighbors’ produce for needy persons.
- Exodus 23:11 (thematic): Instruction to let the land lie fallow in the seventh year so the poor and beasts may eat, applied also to vineyards and orchards—connects to provisions allowing public access to agricultural produce for need.
- Ruth 2:2-3 (thematic): Narrative example of gleaning—Ruth is permitted to glean in Boaz’s field, illustrating the practical application of laws and customs that allow poor individuals to eat from another’s standing crop.
Alternative generated candidates
- When you enter your neighbor’s vineyard you may eat grapes to your heart’s content, but do not carry any away in your vessel.
- When you enter your neighbor’s vineyard you may eat grapes as you go, to satisfy yourself, but you shall not put any in your vessel.
Deu.23.26 - Details
Original Text
Morphology
- כי: CONJ
- תבא: VERB,qal,impf,2,f,sg
- בקמת: PREP+NOUN,f,sg,cons
- רעך: NOUN,m,sg,abs
- וקטפת: CONJ+VERB,qal,perf,2,m,sg
- מלילת: NOUN,f,sg,abs
- בידך: PREP+NOUN,f,sg,suff,2,m,sg
- וחרמש: CONJ+NOUN,m,sg,abs
- לא: PART_NEG
- תניף: VERB,qal,impf,2,m,sg
- על: PREP
- קמת: NOUN,f,sg,cons
- רעך: NOUN,m,sg,abs
Parallels
- Leviticus 19:9-10 (thematic): Commands to leave the edges/gleanings of the field for the poor and stranger—part of the same social-justice/gleaning legislation that permits taking by hand but protects the owner’s standing crop.
- Leviticus 23:22 (thematic): Instruction to leave the gleanings of the harvest for the poor and foreigner; closely related harvest/gleaning rules that underlie the permissive plucking in a neighbor’s field.
- Deuteronomy 24:19-21 (verbal): A neighboring Deuteronomic statute about leaving forgotten sheaves and not harvesting everything for the landowner—part of the same legal cluster governing gleaning and the poor’s access to crops.
- Ruth 2:2-3, 15-16 (allusion): Narrative example of gleaning in a neighbor’s field—Ruth gathers by hand and receives permission to glean among the sheaves, illustrating the law’s practical application.
Alternative generated candidates
- When you enter your neighbor’s standing grain you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain.
- When you enter your neighbor’s standing grain you may pluck the heads with your hand, but you shall not put a sickle to your neighbor’s standing grain.
Deu.24.1 - Details
Original Text
Morphology
- כי: CONJ
- יקח: VERB,qal,imperfect,3,m,sg
- איש: NOUN,m,sg,abs
- אשה: NOUN,f,sg,abs
- ובעלה: CONJ+NOUN,m,sg,suff,3,f
- והיה: VERB,qal,imperfect,3,m,sg
- אם: CONJ
- לא: PART_NEG
- תמצא: VERB,qal,impf,2,m,sg
- חן: NOUN,f,sg,abs
- בעיניו: PREP+NOUN,m,pl,abs+3ms
- כי: CONJ
- מצא: VERB,qal,perf,3,m,sg
- בה: PREP+PRON,3,f,sg
- ערות: NOUN,f,sg,cons
- דבר: NOUN,m,sg,abs
- וכתב: VERB,qal,impf,3,m,sg
- לה: PREP+PRON,3,f,sg
- ספר: NOUN,m,sg,abs
- כריתת: NOUN,f,sg,abs
- ונתן: VERB,qal,impf,3,m,sg
- בידה: PREP+NOUN,f,sg,abs+3,f,sg
- ושלחה: CONJ+VERB,qal,impf,3,m,sg,obj,3,f,sg
- מביתו: PREP+NOUN,m,sg,suff,3,m
Parallels
- Matthew 19:3–9 (quotation): Jesus cites Deut 24:1 (the certificate of divorce) when discussing Mosaic permission for divorce and clarifies the exception ('for sexual immorality').
- Matthew 5:31–32 (verbal): Jesus refers to the practice of issuing a writ of divorce and tightens its grounds, echoing the language and legal setting of Deut 24:1.
- Mark 10:2–12 (quotation): Parallel Gospel passage where Jesus addresses the Mosaic law on divorce (cf. Deut 24:1) and articulates the creation ideal and limits on divorce.
- Deuteronomy 22:13–21 (thematic): Another Deuteronomic regulation dealing with sexual accusations, marital fidelity, and social/legal responses to alleged sexual misconduct.
- Malachi 2:13–16 (thematic): Prophetic critique of casual divorce and breach of covenantal faithfulness; contrasts prophetic theology with the practice permitted in Deut 24:1.
Alternative generated candidates
- When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce, gives it into her hand, and sends her out of his house,
- When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce, gives it into her hand and sends her out of his house,
Deu.24.2 - Details
Original Text
Morphology
- ויצאה: VERB,qal,perf,3,f,sg
- מביתו: PREP+NOUN,m,sg,abs,poss:3ms
- והלכה: VERB,qal,perf,3,f,sg
- והיתה: VERB,qal,perf,3,f,sg
- לאיש: PREP+NOUN,m,sg,abs
- אחר: PREP
Parallels
- Jeremiah 3:1 (verbal): Direct verbal echo and thematic parallel: Jeremiah repeats Deut.24's scenario ('if a man put away his wife and she go from him, and become another man's'), using it to probe Israel's unfaithfulness and the impossibility of simple restoration after she has 'become another's.'
- Matthew 19:3-9 (quotation): Jesus cites and debates the Deuteronomic allowance for divorce (Deut.24:1–4), affirming the original intent of marriage and restricting divorce except for sexual immorality; he treats the Deuteronomic text as the point of legal and moral discussion.
- Mark 10:11-12 (cf. Luke 16:18) (thematic): Jesus' teaching that divorcing and marrying another constitutes adultery echoes the Deuteronomic concern with subsequent marriage after divorce and frames remarriage as morally consequential, paralleling Deut.24:2's scenario of 'becoming another man's.'
- Romans 7:2-3 (allusion): Paul uses the marriage/divorce paradigm from Jewish law (implicitly drawing on laws like Deut.24) to illustrate how the law binds a person while the spouse lives and that remarriage is only permitted after release by death, echoing the legal logic surrounding marital status in Deut.24.
Alternative generated candidates
- and she departs from his house and becomes another man’s wife,
- and she departs out of his house and becomes another man’s wife;
Deu.24.3 - Details
Original Text
Morphology
- ושנאה: VERB,qal,impf,3,m,sg
- האיש: NOUN,m,sg,def
- האחרון: ADJ,m,sg,def
- וכתב: VERB,qal,impf,3,m,sg
- לה: PREP+PRON,3,f,sg
- ספר: NOUN,m,sg,abs
- כריתת: NOUN,f,sg,construct
- ונתן: VERB,qal,impf,3,m,sg
- בידה: PREP+NOUN,f,sg,abs+3,f,sg
- ושלחה: VERB,qal,perf,3,m,sg
- מביתו: PREP+NOUN,m,sg,def+PRON,3,m,sg
- או: CONJ
- כי: CONJ
- ימות: VERB,qal,juss,3,m,sg
- האיש: NOUN,m,sg,def
- האחרון: ADJ,m,sg,def
- אשר: PRON,rel
- לקחה: VERB,qal,perf,3,f,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
Parallels
- Deuteronomy 24:1-4 (structural): Immediate context — the law governing divorce, the written certificate, and the prohibition on a woman returning to her first husband after remarriage (v.4) to which v.3 belongs.
- Malachi 2:14-16 (thematic): Prophetic critique of divorce — condemns treachery in divorce and God’s hatred of divorce, engaging the moral and covenantal issues implicit in the Mosaic regulations.
- Matthew 19:3-9 (quotation): Jesus refers to Moses’ allowance of divorce 'because of your hardness of heart' and limits grounds for divorce, interpreting and responding to the Mosaic divorce practice reflected in Deut 24.
- Matthew 5:31-32 (quotation): Jesus’ antithesis teaching about the 'certificate of divorce' and grounds for remarriage echoes and reinterprets the practice of issuing a writ of divorce described in Deut 24:3.
- 1 Corinthians 7:10-11 (thematic): Paul’s instruction that a separated spouse remain unmarried or be reconciled relates to New Testament regulation of divorce/remarriage and reflects concern with the permanence and covenantal character of marriage addressed in Deut 24.
Alternative generated candidates
- and the latter man hates her, writes her a certificate of divorce, gives it into her hand, and sends her out of his house—or if the latter man dies who took her to be his wife—
- then if the latter husband hates her and writes her a certificate of divorce and gives it into her hand and sends her out of his house, or if the latter husband dies who took her to be his wife,
Deu.24.4 - Details
Original Text
Morphology
- לא: PART_NEG
- יוכל: VERB,qal,impf,3,ms
- בעלה: NOUN,m,sg,abs
- הראשון: ADJ,m,sg,def
- אשר: PRON,rel
- שלחה: VERB,qal,perf,3,f,sg
- לשוב: INF,qal
- לקחתה: VERB,qal,inf,3,f,sg
- להיות: VERB,qal,inf,NA,NA,NA
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
- אחרי: PREP
- אשר: PRON,rel
- הטמאה: ADJ,f,sg,def
- כי: CONJ
- תועבה: NOUN,f,sg,abs
- הוא: PRON,3,m,sg
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- ולא: CONJ
- תחטיא: VERB,hiph,impf,2,m,sg
- את: PRT,acc
- הארץ: NOUN,f,sg,def
- אשר: PRON,rel
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- נתן: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- נחלה: NOUN,f,sg,abs
Parallels
- Deuteronomy 24:1-4 (structural): Immediate context: the same legal unit on divorce and remarriage; 24:4 contains the explicit prohibition that the first husband may not remarry his former wife after she has been defiled by another husband.
- Matthew 19:3-9 (allusion): Jesus engages the Mosaic law on divorce (citing Moses' concession) and addresses remarriage; his discussion alludes to the Deuteronomic regulation and reframes the issue in light of creation and hardness of heart.
- Matthew 5:31-32 (allusion): Jesus' teaching that divorce and certain remarriages lead to adultery echoes the Deuteronomic concern about sexual status and the moral/ritual consequences of divorce and remarriage.
- Leviticus 18:24-28 (thematic): Both passages warn that sexual immorality is an abomination that defiles the land; Deut 24:4's language about causing sin on the land parallels Lev 18's threats that the land will be defiled and yield exile as judgment.
- 1 Corinthians 7:10-11, 39 (thematic): Paul's restrictions on separation and remarriage (wives should not remarry while husbands live) reflect the broader biblical concern with permissible remarriage and the relational/ethical limits on re‑marrying former spouses.
Alternative generated candidates
- then her former husband who sent her away shall not take her again to be his wife, after she has been defiled; for that is an abomination before the LORD, and you shall not bring sin upon the land which the LORD your God is giving you for an inheritance.
- her former husband who sent her away shall not take her again to be his wife, after she has been defiled; for that is an abomination before the LORD, and you shall not bring sin upon the land which the LORD your God is giving you as an inheritance.
Deu.24.5 - Details
Original Text
Morphology
- כי: CONJ
- יקח: VERB,qal,imperfect,3,m,sg
- איש: NOUN,m,sg,abs
- אשה: NOUN,f,sg,abs
- חדשה: ADJ,f,sg,abs
- לא: PART_NEG
- יצא: VERB,qal,perf,3,m,sg
- בצבא: PREP+NOUN,m,sg,abs
- ולא: CONJ
- יעבר: VERB,qal,impf,3,m,sg
- עליו: PREP,3,m,sg
- לכל: PREP
- דבר: NOUN,m,sg,abs
- נקי: ADJ,m,sg
- יהיה: VERB,qal,impf,3,m,sg
- לביתו: PREP+NOUN,m,sg,cs+PRON,3,m,sg
- שנה: NOUN,f,sg,abs
- אחת: NUM,f,sg
- ושמח: CONJ+VERB,qal,impf,3,m,sg
- את: PRT,acc
- אשתו: NOUN,f,sg,cs+3,m,sg
- אשר: PRON,rel
- לקח: VERB,qal,perf,3,m,sg
Parallels
- Deuteronomy 20:5-7 (verbal): Directly related military-exemption provision: officers are to send home newly built-house owners, newly betrothed, and new husbands—same concern exempting a man who has taken a new wife from war duties.
- Exodus 21:10 (thematic): Law regulating a husband's obligations to his wife (food, clothing, conjugal rights) parallels Deut 24:5's concern that a new husband attend to his wife's well-being.
- 1 Corinthians 7:3-5 (thematic): Paulic instruction that spouses should not deprive one another of marital intimacy and should care for each other's needs resonates with Deut 24:5's emphasis on a husband's duty to 'gladden' his new wife.
- Proverbs 5:18 (thematic): Call to rejoice in and delight in one's wife (‘rejoice in the wife of your youth’) echoes the Deuteronomic injunction that a new husband spend time making his wife happy.
Alternative generated candidates
- When a man takes a new wife he shall not go out with the army nor be charged with any business; he shall be free at home one year and bring happiness to his wife whom he has taken.
- When a man takes a new wife he shall not go out with the army, nor shall he be charged with any business; he shall be free at home one year, and shall bring happiness to his wife whom he has taken.
Deu.24.6 - Details
Original Text
Morphology
- לא: PART_NEG
- יחבל: VERB,qal,impf,3,m,sg
- רחים: NOUN,m,pl,abs
- ורכב: CONJ+NOUN,m,sg,abs
- כי: CONJ
- נפש: NOUN,f,sg,abs
- הוא: PRON,3,m,sg
- חבל: NOUN,m,sg,cstr
Parallels
- Exodus 22:26-27 (verbal): Prohibits taking a neighbor's cloak as a pledge and orders its prompt return because it may be their only covering—closely parallels Deut.24:6's ban on seizing essential tools (millstones) as security.
- Deut.24:10-13 (structural): Immediate context in the same chapter regulating pledges (returning a garment by sunset, treating debtors with dignity); reinforces the rule in v.6 against taking life‑sustaining items as collateral.
- 2 Kings 4:1-7 (thematic): Story of a widow facing loss of her sons to satisfy a debt; Elisha secures oil to pay the debt—illustrates the social and life‑threatening consequences that the law in Deut.24:6 seeks to prevent.
- Leviticus 25:39-43 (thematic): Laws limiting servitude of impoverished Israelites and protecting them from harsh exploitation; thematically related to prohibitions against pledges that endanger a person's life or freedom.
Alternative generated candidates
- You shall not take a mill or an upper millstone in pledge, for that would be taking a life as security.
- You shall not take a mill or an upper millstone as a pledge, for that would be taking a man’s life as a pledge.
Deu.24.7 - Details
Original Text
Morphology
- כי: CONJ
- ימצא: VERB,qal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- גנב: NOUN,m,sg,abs
- נפש: NOUN,f,sg,abs
- מאחיו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- מבני: PREP+NOUN,m,pl,cs
- ישראל: NOUN,m,sg,abs
- והתעמר: CONJ+VERB,hitp,perf,3,m,sg
- בו: PREP+PRON,3,m,sg
- ומכרו: CONJ+VERB,qal,perf,3,m,sg+PRON,3,m,sg
- ומת: CONJ+VERB,qal,perf,3,m,sg
- הגנב: NOUN,m,sg,def
- ההוא: DEM,ms,sg
- ובערת: VERB,qal,impf,2,m,sg
- הרע: ADJ,m,sg,def
- מקרבך: PREP+NOUN,m,sg,abs+2ms
Parallels
- Exodus 21:16 (verbal): Direct legal parallel: Exodus states that one who kidnaps and sells a person shall be put to death, matching Deut.24:7's prohibition and death-penalty for selling a fellow Israelite.
- Leviticus 25:39-46 (thematic): Addresses the status of Israelites sold into servitude and the requirement that they not be treated as permanent slaves; thematically related to Deut.24:7's concern for the illegal sale of a brother.
- Leviticus 25:42 (verbal): Declares that Israelites are God’s servants brought out of Egypt and shall not be sold as bondmen, echoing Deut.24:7's prohibition against selling a fellow Israelite.
- Jeremiah 34:8-22 (allusion): Jeremiah condemns Judah for reenslaving Hebrew servants after promising their freedom, invoking the covenantal laws about selling and freeing Israelite servants that Deut.24:7 exemplifies.
- 1 Timothy 1:10 (verbal): New Testament moral listing includes the term often translated 'man-stealers' or 'slave-traders' (Greek andrapodistai), reflecting the same wrongdoing—illicitly taking and selling persons—condemned in Deut.24:7.
Alternative generated candidates
- If a man is found stealing one of his brothers of the people of Israel and dealing with him as a slave or selling him, then that thief shall die; so you shall purge the evil from your midst.
- If a man is found kidnapping any of his fellow Israelites, selling him, or having been found in possession of him, then that thief shall die; you shall purge the evil from among you.
Deu.24.8 - Details
Original Text
Morphology
- השמר: VERB,hitpael,imperat,2,m,sg
- בנגע: PREP+NOUN,m,sg,abs
- הצרעת: NOUN,f,sg,def
- לשמר: VERB,qal,inf
- מאד: ADV
- ולעשות: CONJ+VERB,qal,inf
- ככל: PREP
- אשר: PRON,rel
- יורו: VERB,hiphil,impf,3,m,pl
- אתכם: PRT+PRON,2,m,pl
- הכהנים: NOUN,m,pl,def
- הלוים: NOUN,m,pl,def
- כאשר: CONJ
- צויתם: VERB,qal,perf,2,m,pl
- תשמרו: VERB,qal,impf,2,masc,pl
- לעשות: VERB,qal,inf
Parallels
- Leviticus 13:2 (verbal): Direct law about skin disease (tzaraʿat) and the priest’s role in examining and pronouncing uncleanness, matching Deut. 24:8’s emphasis on following priestly instruction.
- Leviticus 14:2 (verbal): Prescribes the purification/cleansing ritual to be performed by the priest for someone healed of tzaraʿat; elaborates the concrete duties the priests are to teach and carry out.
- Leviticus 13:45-46 (thematic): Rules for isolating the person declared unclean and the priest’s authoritative declaration; underscores communal/health measures administered by priests, echoing Deut. 24:8’s concern to heed priestly rulings.
- Matthew 8:4 (quotation): After Jesus heals a leper he instructs him to show himself to the priest and offer what Moses commanded—an explicit New Testament reference to the priestly procedures presupposed in Deut. 24:8.
- Deuteronomy 17:11 (structural): General principle that the people must obey the rulings of the priests or judges; parallels Deut. 24:8’s command to observe and do according to what the priests/Levites instruct.
Alternative generated candidates
- Be on guard about the plague of leprosy; you shall follow diligently the directions which the priests and Levites give you, as I commanded you.
- Take diligent heed concerning the plague of leprosy—observe carefully and do exactly as the Levitical priests, the Levites, shall teach you, as I commanded them.
Deu.24.9 - Details
Original Text
Morphology
- זכור: VERB,qal,imp,2,m,sg
- את: PRT,acc
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- למרים: PREP+NOUN,prop,f,sg,abs
- בדרך: PREP+NOUN,f,sg,abs
- בצאתכם: PREP+NOUN,f,sg,const+PRON,2,m,pl
- ממצרים: PREP+NOUN,m,pl,abs
Parallels
- Numbers 12:9-15 (quotation): Narrates the same incident: Miriam punished with 'tzara'at' for speaking against Moses, quarantined seven days and then healed — the event Deut 24:9 calls the people to remember.
- Leviticus 13–14 (structural): Contains the priestly regulations and diagnostic/cleansing procedures for 'skin' diseases (tzara'at) that Deut 24:8–9 invokes when warning about contagious blemishes and priestly examination.
- Micah 6:4 (allusion): Lists Moses, Aaron and Miriam as God’s representatives sent in the Exodus, echoing Deut’s admonition to remember what God did concerning Miriam among the acts to recall.
- Deuteronomy 8:2 (verbal): An earlier Deuteronomic exhortation to 'remember the whole way' the LORD led Israel from Egypt; parallels Deut 24:9’s imperative to remember a specific event from the Exodus journey.
Alternative generated candidates
- Remember what the LORD your God did to Miriam on the way when you came out of Egypt.
- Remember what the LORD your God did to Miriam on the way when you came out of Egypt.
Deu.24.10 - Details
Original Text
Morphology
- כי: CONJ
- תשה: VERB,qal,impf,2,m,sg
- ברעך: PREP+NOUN,m,sg,abs,poss,2,m,sg
- משאת: NOUN,f,sg,abs
- מאומה: NOUN,f,sg,abs
- לא: PART_NEG
- תבא: VERB,qal,impf,2,f,sg
- אל: NEG
- ביתו: NOUN,m,sg,abs
- לעבט: PREP+VERB,qal,inf
- עבטו: NOUN,m,sg,abs+PRON:3,m,sg
Parallels
- Exodus 22:26-27 (verbal): Speaks of taking a neighbor's cloak as a pledge and the obligation to return it so the debtor is not deprived of basic needs — closely related language and concern about seizing a household item as collateral.
- Deuteronomy 24:13 (structural): Immediate continuation of the same law: instructs that any pledge taken must be returned by evening so the debtor can sleep in it, reinforcing the prohibition against depriving a borrower of essential household items.
- Deuteronomy 24:6 (thematic): Prohibits taking a man's millstone (a vital tool) as security because it would deprive him of his livelihood — a related protection against seizing items necessary for life.
- Proverbs 22:26-27 (thematic): Warns against becoming surety or having one's bed taken for lack of payment — thematically parallel in protecting people from losing essential household comforts or being unduly endangered by pledges.
Alternative generated candidates
- When you lend your neighbor anything, you shall not enter his house to take his pledge.
- When you lend your neighbor anything, do not go into his house to take his pledge.
Deu.24.11 - Details
Original Text
Morphology
- בחוץ: ADV
- תעמד: VERB,qal,juss,2,m,sg
- והאיש: CONJ+NOUN,m,sg,def
- אשר: PRON,rel
- אתה: PRON,2,m,sg
- נשה: VERB,qal,perf,2,m,sg
- בו: PREP+PRON,3,m,sg
- יוציא: VERB,qal,imperfect,3,m,sg
- אליך: PREP+PRON,2,m,sg
- את: PRT,acc
- העבוט: NOUN,m,sg,def
- החוצה: NOUN,f,sg,def
Parallels
- Deut.24.10 (structural): Immediate precedent to v.11: instruction that the lender shall stand outside and the borrower bring out the pledge—same procedural rule continued.
- Deut.24.12-13 (structural): Direct continuation of the same statute, specifying that if the man is poor the pledge must be returned by evening so he can sleep in his garment and be clothed.
- Exod.22.26-27 (verbal): Parallel wording and policy about taking a garment as a pledge and returning it by sunset so the poor person is not left without clothing.
- Lev.19.13 (thematic): General legal principle prohibiting oppression or withholding what belongs to a neighbor (wages/property), reflecting the ethical concern behind the pledge-law.
- Neh.5.1-5 (thematic): Narrative account of wealthy citizens exacting pledges and mortgages from the poor—illustrates the social abuses the Deuteronomic pledge regulations aim to prevent.
Alternative generated candidates
- You shall stand outside, and the man to whom you lend shall bring out the pledge to you.
- You shall stand outside, and the man to whom you lend shall bring the pledge out to you.
Deu.24.12 - Details
Original Text
Morphology
- ואם: CONJ
- איש: NOUN,m,sg,abs
- עני: ADJ,m,sg
- הוא: PRON,3,m,sg
- לא: PART_NEG
- תשכב: VERB,qal,impf,2,m,sg
- בעבטו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- Exodus 22:26-27 (verbal): Directly parallels the law about taking a poor man's garment as a pledge and the requirement to return it by sunset because it is his covering (very close verbal and legal correspondence).
- Deuteronomy 24:13 (structural): Immediate continuation of the same instruction—commands returning the pledged garment in the evening so the poor person can sleep in it and bless you; completes the legal and ethical point of v.12.
- Proverbs 22:22-23 (thematic): Warns against exploiting the poor (do not rob the poor) and affirms God’s protection of their cause—echoes the ethical concern behind not withholding a poor man's cloak.
- Isaiah 58:6-7 (thematic): Calls for practical justice toward the needy (feeding the hungry, clothing the naked); thematically related to the obligation not to deprive the poor of basic clothing or security.
Alternative generated candidates
- If he is poor, you shall not sleep with his pledge.
- If he is poor, you shall not sleep with his pledge in your possession.
Deu.24.13 - Details
Original Text
Morphology
- השב: VERB,hif,imp,2,m,sg
- תשיב: VERB,qal,imperfect,2,m,sg
- לו: PRON,3,m,sg
- את: PRT,acc
- העבוט: NOUN,m,sg,def
- כבא: CONJ+VERB,qal,perf,3,m,sg
- השמש: NOUN,f,sg,def
- ושכב: VERB,qal,perf,3,m,sg
- בשלמתו: PREP+NOUN,f,sg,abs+3,m,sg
- וברכך: VERB,qal,impf,3,m,sg
- ולך: CONJ+PREP+PRON,2,m,sg
- תהיה: VERB,qal,imperfect,3,f,sg
- צדקה: NOUN,f,sg,abs
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
Parallels
- Exodus 22:26-27 (verbal): Very close legal parallel — if you take a neighbor's cloak as a pledge, return it by sunset so it may cover him and he may sleep in it (same obligation to restore a garment by evening).
- Deuteronomy 24:10-12 (structural): Immediate context in the same law sequence about taking and returning pledges; v.13 completes the instruction begun in vv.10–12.
- Deuteronomy 15:7-11 (thematic): Parallel theme of compassion toward the poor and needy — do not harden your heart but open your hand to the poor, since generosity is required before the LORD.
- Isaiah 58:6-7 (thematic): Prophetic ethic of practical mercy: sharing bread, bringing in the poor, and clothing the naked — echoes concern for the destitute's basic needs (food, clothing, shelter).
- Proverbs 19:17 (thematic): Connects care for the poor with righteousness before God ('whoever is generous to the poor lends to the LORD'), resonating with Deut 24:13's 'it shall be righteousness before the LORD.'
Alternative generated candidates
- You shall return his pledge to him before sunset, so that he may sleep in his cloak and bless you; and it shall be righteousness for you before the LORD your God.
- You shall restore to him the pledge by sunset, that he may sleep in his cloak and bless you; and it shall be righteousness for you before the LORD your God.
Deu.24.14 - Details
Original Text
Morphology
- לא: PART_NEG
- תעשק: VERB,qal,impf,2,m,sg
- שכיר: ADJ,m,sg
- עני: ADJ,m,sg
- ואביון: CONJ+NOUN,m,sg,abs
- מאחיך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- או: CONJ
- מגרך: PREP+NOUN,m,sg,cstr,poss:2,m,sg
- אשר: PRON,rel
- בארצך: PREP+NOUN,f,sg,abs,2,m
- בשעריך: PREP+NOUN,m,pl,abs-2ms
Parallels
- Deuteronomy 24:15 (structural): Immediate legal parallel in the same chapter: commands prompt payment of the hired worker’s wages and prohibits withholding them overnight, continuing the labor/justice concern.
- Leviticus 19:13 (verbal): Closely related wording and command: forbids oppressing or robbing a neighbor and insists that the wages of a hired worker not be held back.
- Malachi 3:5 (thematic): Prophetic indictment that includes those who oppress the hired worker in his wages, echoing the moral outrage against exploiting laborers.
- James 5:4 (allusion): New Testament denunciation of withholding wages — presents such exploitation as an offense that cries out to God, reflecting the ethical thread from Deuteronomy.
- Deuteronomy 15:7–8 (thematic): Related Deuteronomic instruction about generosity to the poor and needy among you, reinforcing the broader social ethic against exploiting vulnerable people.
Alternative generated candidates
- You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns.
- You shall not oppress a hired servant who is poor and needy, whether he is one of your brothers or one of the sojourners who are in your land within your towns.
Deu.24.15 - Details
Original Text
Morphology
- ביומו: PREP+NOUN,m,sg,suff,3,m
- תתן: VERB,qal,imprf,2,_,sg
- שכרו: NOUN,m,sg,suff,3,m
- ולא: CONJ
- תבוא: VERB,qal,impf,2,m,sg
- עליו: PREP,3,m,sg
- השמש: NOUN,f,sg,def
- כי: CONJ
- עני: ADJ,m,sg
- הוא: PRON,3,m,sg
- ואליו: CONJ+PREP+PRON,3,m,sg
- הוא: PRON,3,m,sg
- נשא: VERB,qal,perf,3,m,sg
- את: PRT,acc
- נפשו: NOUN,f,sg,abs+PRON,3,m,sg
- ולא: CONJ
- יקרא: VERB,niphal,impf,3,m,sg
- עליך: PREP+2ms
- אל: NEG
- יהוה: NOUN,prop,m,sg,abs
- והיה: VERB,qal,imperfect,3,m,sg
- בך: PREP+PRON,2,m,sg
- חטא: VERB,qal,perf,3,m,sg
Parallels
- Leviticus 19:13 (verbal): Commands not to oppress or rob a neighbor and states that the wages of a hired worker shall not remain with you all night — closely parallels the Deuteronomic injunction to pay a worker on the day and not let the sun set on his wages.
- James 5:4 (allusion): Denounces those who withhold the wages of laborers — ‘the cries of the harvesters have reached the ears of the Lord’ echoes Deut.24:15’s warning that a poor worker’s cry to the LORD will bring guilt on the employer.
- Jeremiah 22:13 (thematic): Condemns gaining by injustice and not giving workers their wages (‘makes his neighbor serve for nothing, and does not give him his wages’), reflecting the same social-ethical concern about withholding pay.
- Proverbs 3:27 (thematic): Advises not to withhold good from those to whom it is due when it is in your power — a general ethical principle that undergirds the specific legal command to pay wages promptly.
Alternative generated candidates
- You shall give him his wages on the same day; you shall not let the sun go down on it, for he is poor and sets his heart on it; lest he cry against you to the LORD and you be guilty.
- You shall give him his wages on his day; you shall not let the sun go down on it, for he is poor and sets his heart on it—lest he cry against you to the LORD, and it be sin to you.
Deu.24.16 - Details
Original Text
Morphology
- לא: PART_NEG
- יומתו: VERB,niphal,imprf,3,m,pl
- אבות: NOUN,m,pl,cons
- על: PREP
- בנים: NOUN,m,pl,abs
- ובנים: CONJ+NOUN,m,pl,abs
- לא: PART_NEG
- יומתו: VERB,niphal,imprf,3,m,pl
- על: PREP
- אבות: NOUN,m,pl,cons
- איש: NOUN,m,sg,abs
- בחטאו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- יומתו: VERB,niphal,imprf,3,m,sg
Parallels
- Ezekiel 18:20 (verbal): Direct verbal and thematic parallel: 'The son shall not bear the iniquity of the father... the righteousness of the righteous shall be upon himself, and the wickedness of the wicked upon himself,' echoing individual responsibility in Deut 24:16.
- Jeremiah 31:29-30 (verbal): Repeats and applies the motif that children will not be punished for the sins of their parents ('every one shall die for his own iniquity'), affirming individual moral responsibility.
- Deuteronomy 5:9 (structural): Within the Decalogue the phrase about God 'visiting the iniquity of the fathers on the children' provides the legal-theological background against which Deut 24:16 asserts a limit on collective/corporate punishment.
- Exodus 20:5 (allusion): Similar language about visiting iniquity on later generations; functions as a theological contrast to Deut 24:16 by attributing multigenerational consequence while Deut 24:16 restricts judicial liability to the individual.
- Numbers 14:18 (thematic): As in Exodus/Deuteronomy, this verse states that God 'visits the iniquity of the fathers on the children to the third and fourth generation,' offering a related tradition about generational consequence that Deut 24:16 nuances or limits in the legal sphere.
Alternative generated candidates
- Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; every one shall be put to death for his own sin.
- Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; every one shall be put to death for his own sin.
Deu.24.17 - Details
Original Text
Morphology
- לא: PART_NEG
- תטה: VERB,qal,imperf,2,m,sg
- משפט: NOUN,m,sg,abs
- גר: NOUN,m,sg,abs
- יתום: NOUN,m,sg,abs
- ולא: CONJ
- תחבל: VERB,qal,impf,2,m,sg
- בגד: NOUN,m,sg,abs
- אלמנה: NOUN,f,sg,abs
Parallels
- Exodus 22:21–27 (verbal): Contains parallel prohibitions against wronging the alien/sojourner and mistreating widows and orphans; also includes the specific injunction about not taking a cloak/garment in pledge (similar legal concern).
- Deut 10:18 (verbal): States that the LORD executes justice for the fatherless and the widow and loves the sojourner—echoes Deut 24:17’s protection of vulnerable groups as a central social-legal concern.
- Psalm 146:9 (thematic): Affirms God’s care for the stranger, the orphan, and the widow, reflecting the same ethical commitment to protect those vulnerable to injustice.
- Isaiah 1:17 (thematic): Calls Israel to seek justice and defend the fatherless and plead for the widow—prophetic echo of the legal mandate to protect orphans and widows from oppression.
- James 1:27 (allusion): New Testament reflection on ‘pure religion’ that emphasizes caring for orphans and widows in their affliction, echoing the OT imperative to protect these vulnerable persons.
Alternative generated candidates
- You shall not pervert the justice due to the sojourner or the fatherless, nor take a widow’s garment in pledge.
- You shall not pervert the judgment due the stranger or the orphan, nor take a widow’s garment in pledge.
Deu.24.18 - Details
Original Text
Morphology
- וזכרת: VERB,qal,perf,2,m,sg
- כי: CONJ
- עבד: NOUN,m,sg,cons
- היית: VERB,qal,perf,2,m,sg
- במצרים: PREP+NOUN,m,pl,abs
- ויפדך: VERB,piel,impf,3,m,sg+PRON,2,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- משם: PREP
- על: PREP
- כן: ADV
- אנכי: PRON,1,sg
- מצוך: VERB,piel,part,1,sg,obj:2,m,sg
- לעשות: VERB,qal,inf
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Deut.15.15 (verbal): Nearly identical wording and legal function — reminds Israel they were slaves in Egypt and that God redeemed them, followed by the command ('therefore I command you') in the context of releasing servants.
- Deut.5.15 (verbal): Same memory-formula ('remember that you were a slave in Egypt') used to justify the Sabbath-rest command, linking social/ethical obligation to Israel's redemption from Egypt.
- Lev.19.34 (thematic): Uses the experience of being in Egypt as the motive for humane treatment of strangers: 'you shall love him as yourself, for you were aliens in the land of Egypt,' paralleling Deut.24.18's appeal to memory as ethical impetus.
- Exod.22.21 (verbal): Prohibition against wronging a sojourner concludes with the reason 'for you were sojourners in the land of Egypt,' closely echoing Deut.24.18's use of Israel's past servitude to ground present obligations.
- Deut.10.18-19 (thematic): God's concern for the fatherless, widow, and sojourner and the command to love the alien are justified by Israel's own history as sojourners in Egypt, mirroring Deut.24.18's motivational memory-formula.
Alternative generated candidates
- Remember that you were a slave in Egypt, and the LORD your God redeemed you from there; therefore I command you to do this.
- Remember that you were a slave in Egypt and the LORD your God redeemed you from there; therefore I command you to do this thing.
Deu.24.19 - Details
Original Text
Morphology
- כי: CONJ
- תקצר: VERB,qal,impf,2,m,sg
- קצירך: NOUN,m,sg,abs,poss:2,m
- בשדך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- ושכחת: VERB,qal,perf,2,m,sg
- עמר: NOUN,m,sg,abs
- בשדה: PREP+NOUN,m,sg,abs
- לא: PART_NEG
- תשוב: VERB,qal,imperfect,3,f,sg
- לקחתו: VERB,qal,inf,pr:3,m
- לגר: PREP+NOUN,m,sg,abs
- ליתום: PREP+NOUN,m,sg,abs
- ולאלמנה: CONJ+PREP+NOUN,f,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- למען: PREP
- יברכך: VERB,qal,impf,3,m,sg,obj:2,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- בכל: PREP+NOUN,m,sg,abs
- מעשה: NOUN,m,sg,abs
- ידיך: NOUN,f,pl,cs,2ms
Parallels
- Leviticus 19:9-10 (verbal): Commands to leave the edges of the harvest and not to gather gleanings so that they be for the poor, widow, and sojourner — nearly identical legal instruction and wording to Deut. 24:19.
- Leviticus 23:22 (verbal): In the statute concerning the harvest festival Israel is commanded not to reap to the very edges and not to gather the gleanings, leaving them for the poor and stranger — a direct parallel in ritual/legal practice.
- Deuteronomy 24:20-21 (structural): Immediate parallel within the same law block extending the command to olive trees and vineyards, repeating the requirement to leave produce for the stranger, fatherless, and widow.
- Ruth 2:2-3, 15-16 (thematic): Narrative illustration of the law in action: Ruth gleans in Boaz's field and receives provisions and protection, showing how gleaning laws served the vulnerable described in Deut. 24:19.
- Isaiah 58:7 (thematic): Prophetic call to share bread with the hungry and bring the poor into the house — thematically linked to the ethic of leaving harvest produce for the needy so that God’s blessing may rest on the community.
Alternative generated candidates
- When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands.
- When you reap your harvest in your field and forget a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands.
Deu.24.20 - Details
Original Text
Morphology
- כי: CONJ
- תחבט: VERB,qal,impf,2,m,sg
- זיתך: NOUN,m,sg,cstr,2,m
- לא: PART_NEG
- תפאר: VERB,qal,impf,2,m,sg
- אחריך: NOUN,m,sg,abs,2,m
- לגר: PREP+NOUN,m,sg,abs
- ליתום: PREP+NOUN,m,sg,abs
- ולאלמנה: CONJ+PREP+NOUN,f,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
Parallels
- Leviticus 19:9-10 (verbal): Commands not to reap to the edges and to leave the gleanings of the harvest for the poor, the foreigner, the orphan, and the widow—close legal/phrasing parallel to Deut 24:20.
- Leviticus 23:22 (verbal): Mandates leaving gleanings of the harvest for the poor and the sojourner; repeats the obligation to leave produce for vulnerable persons during harvest.
- Ruth 2:2-3 (structural): Narrative enactment of the gleaning law: Ruth follows the reapers and gathers leftover grain, and Boaz instructs his workers to allow her to glean—practical illustration of Deut 24:20's provision.
- Zechariah 7:10 (thematic): Prohibits oppressing the widow, the fatherless, the sojourner, and the poor; echoes the social-justice concern for leaving resources to vulnerable groups.
- Isaiah 58:6-7 (thematic): Emphasizes concrete care for the needy—feeding the hungry, housing the homeless, clothing the naked—reflecting the same ethic of providing for the vulnerable embodied in the gleaning laws.
Alternative generated candidates
- When you beat your olive tree, do not go over the boughs again; it shall be for the sojourner, the fatherless, and the widow.
- When you beat your olive tree, do not strip it behind you; it shall be for the sojourner, the fatherless, and the widow.
Deu.24.21 - Details
Original Text
Morphology
- כי: CONJ
- תבצר: VERB,qal,impf,2,m,sg
- כרמך: NOUN,m,sg,abs
- לא: PART_NEG
- תעולל: VERB,qal,impf,2,m,sg
- אחריך: NOUN,m,sg,abs,2,m
- לגר: PREP+NOUN,m,sg,abs
- ליתום: PREP+NOUN,m,sg,abs
- ולאלמנה: CONJ+PREP+NOUN,f,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
Parallels
- Deut.24.19 (verbal): Immediate parallel in the same chapter: the law about leaving a forgotten sheaf in the field for the stranger, the orphan, and the widow echoes and expands the same provision.
- Leviticus 19:9-10 (verbal): Direct legal parallel: commands not to reap to the edges and to leave gleanings of the harvest for the poor, the foreigner, the orphan, and the widow.
- Leviticus 23:22 (verbal): Cultic/harvest regulation repeating the social obligation to leave gleanings for the poor and the sojourner at harvest time.
- Ruth 2:2-3 (thematic): Narrative illustration of the gleaning law: Ruth, a foreign widow, gleaning in Boaz’s field exemplifies how the provision functioned to support widows and foreigners.
Alternative generated candidates
- When you gather the grapes of your vineyard, you shall not glean afterward; it shall be for the sojourner, the fatherless, and the widow.
- When you gather the grapes of your vineyard, do not glean after you; it shall be for the sojourner, the fatherless, and the widow.
Deu.24.22 - Details
Original Text
Morphology
- וזכרת: VERB,qal,perf,2,m,sg
- כי: CONJ
- עבד: NOUN,m,sg,cons
- היית: VERB,qal,perf,2,m,sg
- בארץ: PREP+NOUN,f,sg,def
- מצרים: NOUN,f,pl,abs
- על: PREP
- כן: ADV
- אנכי: PRON,1,sg
- מצוך: VERB,piel,part,1,sg,obj:2,m,sg
- לעשות: VERB,qal,inf
- את: PRT,acc
- הדבר: NOUN,m,sg,def
- הזה: DEM,m,sg
Parallels
- Deut.15.15 (verbal): Uses nearly identical wording — 'remember that you were a slave in Egypt' — as the stated reason for a command to show mercy/relief.
- Deut.10.19 (thematic): Commands love for the stranger with the explicit rationale 'for you were strangers in the land of Egypt,' paralleling the memory-of-Egypt motive for compassionate law.
- Exod.23.9 (verbal): Prohibits oppressing the sojourner and appeals to Israel's experience in Egypt ('for you know the heart of a stranger, having been strangers in the land of Egypt'), echoing the same justificatory memory.
- Lev.19.34 (thematic): Instructs Israelites to treat the resident foreigner as a native and love them, giving the reason 'for you were strangers in the land of Egypt,' paralleling Deut.24:22's appeal to past bondage as ethical motivation.
Alternative generated candidates
- Remember that you were a slave in the land of Egypt; therefore I command you to do this.
- Remember that you were a slave in the land of Egypt; therefore I command you to do this thing.
Deu.25.1 - Details
Original Text
Morphology
- כי: CONJ
- יהיה: VERB,qal,impf,3,m,sg
- ריב: NOUN,m,sg,abs
- בין: PREP
- אנשים: NOUN,m,pl,abs
- ונגשו: VERB,qal,impf,3,m,pl
- אל: NEG
- המשפט: NOUN,m,sg,def
- ושפטום: VERB,qal,imperf,3,pl
- והצדיקו: VERB,hiph,imperf,3,pl
- את: PRT,acc
- הצדיק: NOUN,m,sg,def
- והרשיעו: VERB,hiph,imperf,3,pl
- את: PRT,acc
- הרשע: NOUN,m,sg,def
Parallels
- Deut.16.18-20 (structural): Commands appointment of judges and officers to administer righteous judgment—parallels the institutional setting and expectation in Deut 25:1.
- Deut.1.16-17 (structural): Moses’ charge to judges to decide disputes impartially and 'judge righteously'—similar language and role for adjudicators.
- Leviticus 19.15 (verbal): Prohibits partiality in judgment ('do no unrighteousness in judgment'), echoing the ethical requirement to vindicate the righteous and condemn the wicked.
- Proverbs 17.15 (thematic): Condemns justifying the wicked or condemning the righteous—directly engages the moral outcome Deut 25:1 prescribes for judges.
- Psalm 82.2-4 (thematic): Critiques unjust judges and calls them to defend the poor and oppressed—reflects the expected judicial role of upholding justice found in Deut 25:1.
Alternative generated candidates
- If there is a dispute between men and they come to judgment, and the judges judge them, then they shall justify the righteous and condemn the wicked.
- If there is a dispute between men and they come before the judges, and the judges render a righteous decision—whether to acquit the righteous or to condemn the wicked—
Deu.25.2 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- אם: CONJ
- בן: NOUN,m,sg,abs
- הכות: NOUN,m,sg,def
- הרשע: NOUN,m,sg,def
- והפילו: VERB,qal,perf,3,pl
- השפט: NOUN,m,sg,def
- והכהו: VERB,qal,impf,3,m,sg
- לפניו: PREP+PRON,3,m,sg
- כדי: CONJ
- רשעתו: NOUN,f,sg,abs+PRON,3,m,sg
- במספר: PREP+NOUN,m,sg,abs
Parallels
- Deut.25.3 (structural): Immediate continuation in the same law: v.3 limits the number of lashes the judge may inflict (up to forty), directly connected to the judicial beating prescribed in v.2.
- Leviticus 24:20 (verbal): Both texts regulate physical punishment administered under judicial authority; Leviticus states the lex talionis formula ('fracture for fracture'), linking legal corporal retribution to Deut.25’s sanctioned beatings.
- Exodus 21:23–25 (thematic): Establishes the principle of measured, proportionate judicial retribution (the law of retaliation), thematically related to Deut.25:2’s provision for a judge‑ordered corporal penalty according to guilt.
- Proverbs 19:29 (thematic): Speaks of 'beatings for the back of fools' and punitive measures prepared for scoffers—echoing the theme of sanctioned corporal discipline for wrongdoing found in Deut.25:2.
- 2 Corinthians 11:24 (allusion): Paul’s reference to receiving 'forty lashes minus one' reflects the later practice rooted in the Deuteronomic regulation (as continued in v.3), showing how the judicial flogging rule from Deut.25 was observed in later Jewish practice.
Alternative generated candidates
- If the wicked man deserves to be beaten, the judge shall have him lie down and be beaten before him according to his guilt.
- then it may be that the guilty man deserves to be beaten; the judge shall make him lie down and be beaten in his presence according to his guilt.
Deu.25.3 - Details
Original Text
Morphology
- ארבעים: NUM,m,pl
- יכנו: VERB,qal,impf,3,m,sg
- לא: PART_NEG
- יסיף: VERB,qal,impf,3,m,sg
- פן: CONJ
- יסיף: VERB,qal,impf,3,m,sg
- להכתו: PREP+VERB,qal,infc,3,m,sg
- על: PREP
- אלה: DEM,pl,abs
- מכה: NOUN,f,sg,abs
- רבה: ADJ,f,sg,abs
- ונקלה: CONJ+VERB,niphal,impf,3,m,sg
- אחיך: NOUN,m,sg,abs+PRON,2,m,sg
- לעיניך: PREP
Parallels
- Deut.25.2 (structural): Immediate context — the judicial procedure permitting the judge to order lashes; v.3 gives the specific limit on that corporal punishment.
- Exod.21.24 (thematic): Principle of proportional justice (lex talionis) — both laws regulate corporal penalties to ensure measure and equity in punishment.
- Lev.24.20 (thematic): Another expression of proportional retribution (‘fracture for fracture’) emphasizing measured, equivalent punishment rather than excessive violence.
- 2 Cor.11.24 (verbal): Paul’s reference to receiving 'forty minus one' lashes reflects the later Jewish practice of limiting lashes to forty (Deut.25:3) and echoes the precise numeric tradition.
Alternative generated candidates
- Forty stripes he may give him and no more, lest, if he should exceed and beat him with more stripes, your brother be degraded in your sight.
- Forty stripes he may give him and no more, lest, if more are given, your brother be degraded in your sight.
Deu.25.4 - Details
Original Text
Morphology
- לא: PART_NEG
- תחסם: VERB,qal,impf,2,m,sg
- שור: NOUN,m,sg,abs
- בדישו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- 1 Corinthians 9:9-10 (quotation): Paul cites Deut 25:4 explicitly ('You shall not muzzle the ox while it treads out the grain') to argue that those who proclaim the gospel have a right to material support.
- 1 Timothy 5:18 (quotation): Paul again invokes the same command ('You shall not muzzle an ox') alongside 'The laborer deserves his wages' to justify providing for church workers; this is a direct quotation/application of Deut 25:4.
- Luke 10:7 (verbal): Jesus tells the disciples 'for the laborer deserves his wages,' a saying parallel to the Deuteronomic principle about fair provision for workers and later reused in 1 Timothy 5:18.
- Deuteronomy 24:14-15 (thematic): Adjacent Deuteronomic injunctions require prompt and fair payment to hired hands and household workers, reflecting the same social-justice concern for workers embodied in Deut 25:4.
- Leviticus 19:13 (thematic): Prohibits defrauding or withholding wages from a hired worker—another legal/ethical expression in the Torah of protecting workers' rights, parallel in intent to the ox-muzzling prohibition.
Alternative generated candidates
- You shall not muzzle an ox when it is treading out the grain.
- You shall not muzzle an ox when it is treading out the grain.
Deu.25.5 - Details
Original Text
Morphology
- כי: CONJ
- ישבו: VERB,qal,impf,3,m,pl
- אחים: NOUN,m,pl,abs
- יחדו: ADV
- ומת: CONJ+VERB,qal,perf,3,m,sg
- אחד: NUM,card,m,sg
- מהם: PREP+PRON,3,m,pl
- ובן: NOUN,m,sg,abs
- אין: PART,neg
- לו: PRON,3,m,sg
- לא: PART_NEG
- תהיה: VERB,qal,imperfect,3,f,sg
- אשת: NOUN,f,sg,cns
- המת: NOUN,m,sg,def
- החוצה: NOUN,f,sg,def
- לאיש: PREP+NOUN,m,sg,abs
- זר: ADJ,m,sg,abs
- יבמה: VERB,qal,impf,3,m,sg
- יבא: VERB,qal,impf,3,m,sg
- עליה: PREP,3,f,sg
- ולקחה: VERB,qal,inf,3,m,sg
- לו: PRON,3,m,sg
- לאשה: PREP+NOUN,f,sg,abs
- ויבמה: VERB,qal,impf,3,m,sg
Parallels
- Deuteronomy 25:6-10 (structural): Immediate legal continuation of v.5 specifying that the firstborn son of the levirate union succeeds the deceased and prescribing the chalitzah ritual if the brother refuses to marry the widow.
- Genesis 38:6-10 (verbal): Narrative enactment of the levirate principle: Onan is commanded to raise offspring for his deceased brother by sleeping with his brother’s widow and is punished for refusing, echoing the duty expressed in Deut 25:5.
- Ruth 4:9-10 (thematic): Boaz acts as kinsman-redeemer by redeeming land and marrying (or taking responsibility for) Ruth to raise up the name of the deceased—a practical, narrative analogue to the levirate duty to preserve a brother’s line.
- Numbers 27:1-11 (thematic): The daughters of Zelophehad petition for inheritance rights to preserve their father’s name and property within the clan, reflecting the same legal and social concern in Deut 25:5 to continue a deceased man’s family line.
Alternative generated candidates
- If brothers dwell together and one of them dies and has no son, the wife of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her and take her as his wife and perform the duty of a brother-in-law to her.
- If brothers dwell together and one of them dies and has no son, the wife of the deceased shall not be married outside to a stranger to bereave the house of her husband; her husband’s brother shall go in to her, take her as wife, and perform the duty of a brother-in-law to her.
Deu.25.6 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- הבכור: NOUN,m,sg,def
- אשר: PRON,rel
- תלד: VERB,qal,impf,3,f,sg
- יקום: VERB,qal,impf,3,m,sg
- על: PREP
- שם: ADV
- אחיו: NOUN,3,m,sg,abs
- המת: NOUN,m,sg,def
- ולא: CONJ
- ימחה: VERB,hiph,impf,3,m,sg
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- מישראל: PREP+NOUN,prop,m,sg
Parallels
- Deut.25.5 (structural): Immediate legal context (levirate law): verse 5 commands the brother to marry the widow to raise up offspring for the deceased—verse 6 specifies that the firstborn shall carry the dead brother’s name.
- Genesis 38:8-10 (thematic): Narrative enactment of the levirate duty: Onan refuses to raise offspring for his deceased brother, demonstrating the obligation behind Deut 25:5–6 and its social/legal consequences.
- Ruth 4:10 (verbal): Boaz’s redemption language echoes Deut 25:6—he takes Ruth to preserve the dead man’s name and estate so that the deceased’s name will not be blotted out among his relatives.
- Matthew 22:24 (quotation): The Pharisees cite the Mosaic levirate statute when questioning Jesus: an explicit New Testament citation of the law that a brother should raise up seed for a deceased brother (cf. Deut 25:5–6).
Alternative generated candidates
- And the firstborn son whom she bears shall succeed to the name of his dead brother, so that his name may not be blotted out of Israel.
- And the firstborn whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out of Israel.
Deu.25.7 - Details
Original Text
Morphology
- ואם: CONJ
- לא: PART_NEG
- יחפץ: VERB,qal,impf,3,m,sg
- האיש: NOUN,m,sg,def
- לקחת: VERB,qal,perf,2,m,sg
- את: PRT,acc
- יבמתו: NOUN,f,sg,abs+3m.suf
- ועלתה: VERB,qal,perf,3,f,sg
- יבמתו: NOUN,f,sg,abs+3m.suf
- השערה: NOUN,m,sg,abs
- אל: NEG
- הזקנים: NOUN,m,pl,def
- ואמרה: VERB,qal,perf,3,f,sg
- מאין: ADV,interrog
- יבמי: NOUN,m,sg,abs+1s.suf
- להקים: VERB,qal,inf
- לאחיו: PREP
- שם: ADV
- בישראל: NOUN,m,sg,abs
- לא: PART_NEG
- אבה: VERB,qal,impf,3,m,sg
- יבמי: NOUN,m,sg,abs+1s.suf
Parallels
- Deut.25.5-6 (structural): Immediate context: the levirate command that a brother must marry the widow to 'raise up seed' and preserve the deceased brother's name — verse 7 describes what happens if he refuses.
- Deut.25.9-10 (structural): Direct continuation: prescribes the halitzah ritual (removal of the sandal, public declaration) performed when the brother refuses to perform the levirate duty described in v.7.
- Genesis 38:8-10 (verbal): Onan's refusal to 'raise up seed' for his brother's wife (Tamar) echoes the levirate obligation language and shows a negative example and divine judgment for refusal.
- Ruth 4:1-10 (thematic): The kinsman-redeemer transaction (Boaz and the nearer kinsman) reflects the levirate/kinsman-redeemer concern to secure a family line and property rights when a man dies without heirs.
Alternative generated candidates
- But if the man does not wish to take his brother’s wife, then his brother’s wife shall go up to the elders at the gate and say, ‘My husband’s brother refuses to raise up a name to his brother in Israel; he will not perform the duty of a brother-in-law to me.’
- But if the man does not want to take his brother’s wife, then the brother’s wife shall go up to the elders at the gate and say, ‘My husband’s brother refuses to perpetuate his brother’s name in Israel; he will not perform the duty of a brother-in-law to me.’
Deu.25.8 - Details
Original Text
Morphology
- וקראו: VERB,qal,perf,3,m,pl
- לו: PRON,3,m,sg
- זקני: NOUN,m,pl,cons
- עירו: NOUN,f,sg,abs,poss:3,m,sg
- ודברו: VERB,qal,perf,3,m,pl
- אליו: PREP+PRON,3,m,sg
- ועמד: VERB,qal,perf,3,m,sg
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- לא: PART_NEG
- חפצתי: VERB,qal,perf,1,-,sg
- לקחתה: VERB,qal,inf,0,-,sg+OBJ3,f
Parallels
- Deut.25:5-6 (verbal): Immediate context: the preceding verses state the levirate obligation (brother-in-law must marry the widow) that Deut 25:8 presupposes.
- Genesis 38:8-10 (thematic): Judah instructs Onan to perform the duty toward Tamar’s deceased brother; Onan’s refusal/contraception and its consequences parallel the moral/legal issue of refusing levirate marriage.
- Ruth 4:1-10 (structural): A sober scene at the city gate where elders and the nearer kinsman discuss and enact the redeeming/marriage transaction—parallels the civic/elders’ role and public handling of kinship obligations in Deut 25:8.
- Ruth 4:7 (verbal): The ceremonial removal/transfer of a sandal by the relative as a legal sign of renouncing or effecting the kinsman-redeemer right echoes the procedural outcome set out in Deut 25:9-10 that follows the refusal described in Deut 25:8.
Alternative generated candidates
- Then the elders of his city shall call him and speak to him; and if he stands and says, ‘I do not wish to take her,’
- Then the elders of his city shall call him and speak to him; and if he stands and says, ‘I do not wish to take her,’
Deu.25.9 - Details
Original Text
Morphology
- ונגשה: VERB,qal,perf,3,f,sg
- יבמתו: NOUN,f,sg,abs+3ms
- אליו: PREP+PRON,3,m,sg
- לעיני: PREP+NOUN,f,pl,cons
- הזקנים: NOUN,m,pl,def
- וחלצה: VERB,qal,perf,3,f,sg
- נעלו: NOUN,f,sg,abs+3ms
- מעל: PREP
- רגלו: NOUN,f,sg,abs+SUFF,3,m
- וירקה: VERB,qal,perf,3,f,sg
- בפניו: PREP+NOUN,m,pl,abs,3ms
- וענתה: VERB,qal,perf,3,f,sg
- ואמרה: VERB,qal,perf,3,f,sg
- ככה: ADV
- יעשה: VERB,qal,imperfect,3,m,sg
- לאיש: PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- לא: PART_NEG
- יבנה: VERB,qal,impf,3,m,sg
- את: PRT,acc
- בית: NOUN,m,sg,abs
- אחיו: NOUN,3,m,sg,abs
Parallels
- Deut.25:5-10 (structural): Immediate legal context — the levirate (yibbum) regulation that prescribes marrying the brother's widow and the ceremonial shoe-removal/spitting when the kinsman refuses (vv.5–10).
- Ruth 4:7-10 (verbal): The removal/handing over of a sandal as a public sign in a redemption/transfer ceremony; Ruth preserves the levirate/kinsman-redeemer theme (raising up a name for the deceased) connected to Deut.25's institution.
- Gen.38:8-10 (thematic): Judah's command that Onan perform the duty to raise offspring for his deceased brother (the levirate obligation) and Onan's refusal — a narrative parallel to the obligation and consequences described in Deut.25.
- Mark 12:18-25 (cf. Matt.22:23-33; Luke 20:27-40) (thematic): The Sadducees invoke the levirate law (a series of brothers marrying one woman) to question resurrection — these Gospel passages presuppose and discuss the same levirate practice regulated in Deut.25.
Alternative generated candidates
- then his brother’s wife shall go up to him in the presence of the elders, and she shall pull his sandal from off his foot and spit in his face, and shall answer and say, ‘So shall it be done to the man who will not build up his brother’s house.’
- then his brother’s wife shall go up to him in the sight of the elders, pull his sandal off his foot, spit in his face, and answer and say, ‘Thus shall be done to the man who will not build up his brother’s house.’
Deu.25.10 - Details
Original Text
Morphology
- ונקרא: VERB,niphal,perf,3,m,sg
- שמו: NOUN,m,sg,abs+PRON,3,m,sg
- בישראל: NOUN,m,sg,abs
- בית: NOUN,m,sg,abs
- חלוץ: NOUN,m,sg,abs
- הנעל: NOUN,f,sg,def
Parallels
- Deut.25:5-10 (structural): Immediate context: the levirate/halitzah ordinance that prescribes the sandal ceremony and the naming of the family as 'the house of him who had his sandal removed.' This is the direct legal unit containing v.10.
- Ruth 4:7-10 (verbal): Narrative demonstration of the same custom: a man removes his sandal to confirm redemption/transfer of rights. The episode echoes Deut 25's sandal symbol and the settling of a family-line claim.
- Exod.3:5 (thematic): God tells Moses to remove his sandals because he stands on holy ground—an instance of shoe removal as a culturally significant act (recognition of a special status/place), thematically related to symbolic meanings of footwear in Deut.25:10.
- Josh.5:15 (thematic): The commander of the LORD's army tells Joshua to remove his shoes; another biblical occurrence where taking off footwear marks a sacred or authoritative moment, resonating with the symbolic use of the sandal in Deut.25.
Alternative generated candidates
- And his name shall be called in Israel, ‘The house of him whose sandal is removed.’
- And his name shall be called in Israel, ‘The house of him whose sandal is removed.’
Deu.25.11 - Details
Original Text
Morphology
- כי: CONJ
- ינצו: VERB,qal,imprf,3,m,pl
- אנשים: NOUN,m,pl,abs
- יחדו: ADV
- איש: NOUN,m,sg,abs
- ואחיו: CONJ+NOUN,m,pl,abs,poss:3,m,sg
- וקרבה: CONJ+VERB,qal,imprf,3,f,sg
- אשת: NOUN,f,sg,cns
- האחד: PRON,indef,sg,m
- להציל: VERB,qal,inf
- את: PRT,acc
- אישה: NOUN,f,sg,abs
- מיד: PREP
- מכהו: NOUN,f,sg,suff
- ושלחה: CONJ+VERB,qal,perf,3,f,sg
- ידה: NOUN,f,sg,abs+3s
- והחזיקה: CONJ+VERB,hiph,perf,3,f,sg
- במבשיו: PREP+NOUN,m,pl,suff
Parallels
- Deut.25.12 (structural): Direct continuation of the same legal case; verse 12 prescribes the specific penalty ('cut off her hand') and repeats the injunction not to show pity, completing the regulation begun in 25:11.
- Leviticus 24:20 (thematic): Part of the biblical 'lex talionis' tradition ('fracture for fracture'), relating to corporal punishments and proportional physical penalties for injury—paralleling Deut.25:11–12's prescribed bodily sanction.
- Deut.22:25-27 (thematic): Another Deuteronomic/Legal passage addressing sexual violence and communal-legal responses; both passages regulate violent sexual or assaultive contexts and prescribe definitive legal outcomes to protect persons and community order.
- Judges 19:25-29 (thematic): Narrative instance of brutal sexual violence and the extreme communal response (including dismemberment) that follows; thematically parallels Deut.25:11's concern with violent sexual assault/intervention and harsh consequences within Israelite legal and moral discourse.
Alternative generated candidates
- When men strive together, and the wife of one draws near to rescue her husband from the hand of the one striking him, and puts out her hand and seizes him by his private parts,
- If men contend with one another and the wife of one draws near to rescue her husband from the hand of the one striking him and reaches out and seizes his private parts,
Deu.25.12 - Details
Original Text
Morphology
- וקצתה: VERB,qal,perf,3,f,sg
- את: PRT,acc
- כפה: NOUN,f,sg,abs
- לא: PART_NEG
- תחוס: VERB,qal,impf,2,ms
- עינך: NOUN,f,pl,abs+2ms
Parallels
- Deut.25.11 (structural): Immediate context: v.11 describes the offending act (a woman seizing a man's private parts in a fight); v.12 gives the prescribed sanction and the injunction not to show pity.
- Deut.19.21 (verbal): Uses the same injunction 'לא תחוס' (do not pity) in the context of lex talionis—requiring proportional, impartial retribution ('fracture for fracture').
- Exod.21.23–25 (thematic): Articulates the principle of proportionate justice ('eye for eye, tooth for tooth'), underpinning similar uncompromising punitive commands and the denial of mercy in meting out justice.
- Lev.24.20 (thematic): Repeats the same retributive formula ('fracture for fracture, eye for eye'), reinforcing the principle of exact recompense and objective application of punishment without showing pity.
Alternative generated candidates
- then you shall cut off her hand; your eyes shall not pity her.
- then you shall cut off her hand; your eye shall have no pity.
Deu.25.13 - Details
Original Text
Morphology
- לא: PART_NEG
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- בכיסך: PREP+NOUN,m,sg,abs,2,m,sg
- אבן: NOUN,f,sg,abs
- ואבן: NOUN,f,sg,abs
- גדולה: ADJ,f,sg,abs
- וקטנה: CONJ+ADJ,f,sg,abs
Parallels
- Deut.25:15 (structural): Immediate continuation of the law — commands honest scales and equal weights/measurements; part of the same legal instruction against deceit in commerce.
- Leviticus 19:35-36 (verbal): Parallel legal injunction to use just balances, weights, ephah and hin; uses similar language prohibiting dishonest weights and measures.
- Proverbs 20:10 (verbal): Forbids 'diverse weights' in a bag and declares such practice an abomination to the LORD — closely echoes Deuteronomy's prohibition and moral condemnation of fraudulent measures.
- Proverbs 11:1 (thematic): Declares a false balance an abomination, thematically reinforcing the ethical imperative for honesty in weights and commercial dealings.
- Ezekiel 45:10 (thematic): In the prophetic/temple context requires just balances and standard measures for the restored community — echoes the concern for fairness and accurate measures in public life.
Alternative generated candidates
- You shall not have in your bag differing weights, a heavy and a light.
- You shall not have in your bag two weights, a large and a small.
Deu.25.14 - Details
Original Text
Morphology
- לא: PART_NEG
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- בביתך: PREP+NOUN,m,sg,abs+PRON,2,m,sg
- איפה: ADV
- ואיפה: CONJ+ADV,interr
- גדולה: ADJ,f,sg
- וקטנה: CONJ+ADJ,f,sg
Parallels
- Deut.25.13-15 (structural): Immediate context: verses 13–15 expand and formalize the same injunction against having two sets of weights and demand honest weights and measures in the land.
- Leviticus 19:35-36 (verbal): Uses the same legal language forbidding dishonest weights and measures and prescribes accurate standards—parallel legal formulation within the Pentateuch.
- Proverbs 11:1 (thematic): Condemns false balances and praises just weights; echoes the ethical demand for honesty in commerce found in Deut 25:14.
- Amos 8:5 (verbal): Accuses merchants of falsifying measures and balances to cheat buyers—prophetic denunciation of the very practice prohibited in Deut 25:14.
- Micah 6:11 (thematic): Rhetorically challenges whether one can be acquitted who uses wicked scales and deceitful weights—echo of the moral judgment against dishonest measuring.
Alternative generated candidates
- You shall not have in your house differing measures, a large and a small.
- You shall not have in your house two measures, a large and a small.
Deu.25.15 - Details
Original Text
Morphology
- אבן: NOUN,f,sg,abs
- שלמה: ADJ,f,sg,abs
- וצדק: CONJ+NOUN,m,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- איפה: ADV
- שלמה: ADJ,f,sg,abs
- וצדק: CONJ+NOUN,m,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- לך: PRON,2,m,sg
- למען: PREP
- יאריכו: VERB,hiph,impf,3,m,pl
- ימיך: NOUN,m,pl,abs+2ms
- על: PREP
- האדמה: NOUN,f,sg,def
- אשר: PRON,rel
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- נתן: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
Parallels
- Leviticus 19:35-36 (quotation): A direct legal parallel commanding honest balances, weights and measures—same injunction to use just measures so life/commerce is preserved.
- Proverbs 11:1 (verbal): Contrasts a false balance with a just weight; shares the moral valuation of honest measures found in Deut 25:15.
- Proverbs 16:11 (thematic): Affirms that just balances and scales belong to the LORD, echoing the theme that God requires and upholds honest weights and measures.
- Micah 6:11 (allusion): Rhetorically condemns wicked scales and deceitful weights; a prophetic denunciation that parallels Deut's legal concern with dishonest measures.
Alternative generated candidates
- You shall have a full and just weight; a full and just measure shall you have, that your days may be long in the land which the LORD your God is giving you.
- You shall have a full and just weight; a full and just measure shall you have, that your days may be long in the land which the LORD your God gives you.
Deu.25.16 - Details
Original Text
Morphology
- כי: CONJ
- תועבת: NOUN,f,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- כל: DET
- עשה: VERB,qal,perf,3,m,sg
- אלה: DEM,pl,abs
- כל: DET
- עשה: VERB,qal,perf,3,m,sg
- עול: NOUN,m,sg,abs
Parallels
- Leviticus 19:36 (structural): Commands honest balances and measures with the formulaic appeal to Yahweh ('I am the LORD your God'), paralleling Deut 25:13–16's prohibition and theological rationale.
- Proverbs 11:1 (verbal): Declares 'a false balance is an abomination to the LORD,' using the same vocabulary and moral judgment against dishonest weights.
- Proverbs 20:10 (verbal): Condemns 'diverse weights and diverse measures' as an abomination to the LORD, echoing Deut 25:16's explicit denunciation of fraudulent measurement.
- Micah 6:11 (thematic): Rhetorically indicts the use of wicked scales and deceitful measures in commerce, thematically aligning with Deut 25:16's denunciation of such practices.
- Amos 8:5–6 (thematic): Depicts traders manipulating measures to exploit the poor—a prophetic critique of the same unjust commercial practices that Deut 25:16 calls an abomination.
Alternative generated candidates
- For all that do such things, all who act unjustly, are an abomination to the LORD your God.
- For all who do such things, all who act unjustly in these matters, are an abomination to the LORD your God.
Deu.25.17 - Details
Original Text
Morphology
- זכור: VERB,qal,imp,2,m,sg
- את: PRT,acc
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- עמלק: NOUN,m,sg,abs
- בדרך: PREP+NOUN,f,sg,abs
- בצאתכם: PREP+NOUN,f,sg,const+PRON,2,m,pl
- ממצרים: PREP+NOUN,m,pl,abs
Parallels
- Exodus 17:8-16 (verbal): Narrates the original attack by Amalek on Israel 'as you came out of Egypt'—the historical episode recalled in Deut 25:17 and the basis for later commands against Amalek.
- Deuteronomy 25:19 (structural): Immediate continuation of the same instruction: commands Israel to 'blot out the memory of Amalek'—a direct legislative expansion of the reminder in v.17.
- 1 Samuel 15:2-3 (quotation): God's command to Saul to 'utterly destroy' Amalek and all that they have echoes Deut 25's summons to remember and eliminate Amalek as a corporate enemy.
- 1 Samuel 15:18-29 (thematic): The account of Saul's failure to execute the command against Amalek and Samuel's rebuke treats the consequences of not carrying out the divine command rooted in the memory of Amalek expressed in Deut 25:17.
Alternative generated candidates
- Remember what Amalek did to you on the way when you came out of Egypt,
- Remember what Amalek did to you on the way, how he met you on the way and struck your rearward, all the stragglers at your rear, when you were faint and weary; and he did not fear God.
Deu.25.18 - Details
Original Text
Morphology
- אשר: PRON,rel
- קרך: VERB,qal,perf,3,m,sg
- בדרך: PREP+NOUN,f,sg,abs
- ויזנב: VERB,qal,wayyiqtol,3,m,sg
- בך: PREP+PRON,2,m,sg
- כל: DET
- הנחשלים: NOUN,m,pl,def
- אחריך: NOUN,m,sg,abs,2,m
- ואתה: CONJ+PRON,2,m,sg
- עיף: ADJ,m,sg,abs
- ויגע: VERB,qal,impf,3,m,sg
- ולא: CONJ
- ירא: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
Parallels
- Deuteronomy 25:17-19 (structural): Immediate context and parallel command: verse 18 is embedded in an exhortation to 'remember what Amalek did' and to blot out their memory (the legal/ethical framing of the ambush).
- Exodus 17:8-16 (verbal): The original narrative of Amalek's attack on the weary Israelites after the Exodus; shares the same episode and similar phrasing about meeting Israel 'in the way' and striking the tired and faint.
- Exodus 17:14 (verbal): God's declaration to memorialize the Amalek incident and 'blot out the remembrance of Amalek'—a theological response directly tied to the ambush described in Deut 25:18.
- 1 Samuel 15:2-3 (verbal): God's command to Saul to destroy Amalek cites the same reason—Amalek's attack on the way when Israel came out of Egypt—echoing the Deut/Exod portrayal of the crime.
- 1 Samuel 30:1-2 (thematic): A later Amalekite raid (on Ziklag) that portrays the same pattern of opportunistic attack on vulnerable Israelites, thematically reflecting the ambush described in Deut 25:18.
Alternative generated candidates
- how he met you on the way and attacked your rear, all the stragglers at your heels, when you were faint and weary; and he did not fear God.
- Therefore it shall be, when the LORD your God has given you rest from all your enemies round about, in the land which the LORD your God gives you for an inheritance to possess, that you shall blot out the memory of Amalek from under heaven; you shall not forget.
Deu.25.19 - Details
Original Text
Morphology
- והיה: VERB,qal,imperfect,3,m,sg
- בהניח: PREP+VERB,hiph,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- לך: PRON,2,m,sg
- מכל: PREP
- איביך: NOUN,m,pl,abs
- מסביב: ADV,loc
- בארץ: PREP+NOUN,f,sg,def
- אשר: PRON,rel
- יהוה: NOUN,prop,m,sg,abs
- אלהיך: NOUN,m,sg,prsuf-2ms
- נתן: VERB,qal,perf,3,m,sg
- לך: PRON,2,m,sg
- נחלה: NOUN,f,sg,abs
- לרשתה: INF,qal,3,f,sg
- תמחה: VERB,qal,impf,2,m,sg
- את: PRT,acc
- זכר: NOUN,m,sg,abs
- עמלק: NOUN,m,sg,abs
- מתחת: PREP
- השמים: NOUN,m,pl,def
- לא: PART_NEG
- תשכח: VERB,qal,impf,2,m,sg
Parallels
- Exodus 17:14 (verbal): God orders the blotting out of Amalek's remembrance 'from under heaven'—language nearly identical to Deut 25:19, linking the command to the original Amalek attack at Rephidim.
- Deuteronomy 25:17-18 (structural): Immediate context within Deuteronomy recounts Amalek's ambush of the stragglers at Rephidim, providing the historical rationale for the injunction in v.19.
- 1 Samuel 15:2-3 (thematic): Samuel (in God's name) commands King Saul to utterly destroy Amalek and all possessions—an application of the Deuteronomic/Exodus injunction to enact judgment on Amalek.
- Numbers 24:20 (allusion): Balaam's oracle says Amalek's end is utter destruction—an independent prophetic tradition that echoes the theme of Amalek's destined eradication.
- 1 Samuel 30:17-20 (thematic): David's defeat of the Amalekites and recovery of captives and spoil illustrates later Israelite military action against Amalek and the ongoing realization of the mandate to oppose them.
Alternative generated candidates
- Therefore when the LORD your God has given you rest from all your enemies round about, in the land which the LORD your God is giving you for an inheritance to possess, you shall blot out the remembrance of Amalek from under heaven; do not forget.
For the LORD your God walks in the midst of your camp to deliver you and to give your enemies before you; therefore your camp shall be holy, and he shall not see in you any indecent thing and turn away from you.
You shall not hand over to his master a slave who has escaped to you from his master.
Let him live among you in the place he chooses—within one of your gates; you shall not wrong him.
There shall be no cult prostitute among the daughters of Israel, nor a male cult prostitute among the sons of Israel.
You shall not bring the wages of a harlot or the price of a male prostitute into the house of the LORD your God for any vow; for both are an abomination to the LORD your God.
You shall not charge your brother interest—interest on money, interest on food, interest on anything that is loaned.
To a foreigner you may charge interest, but to your brother you shall not; that the LORD your God may bless you in all the work of your hands in the land which you are entering to possess.
When you vow a vow to the LORD your God, do not delay to pay it; for the LORD your God will surely require it of you, and it would be a sin in you. But if you refrain from vowing, there is no sin in you.
Be careful with the utterance of your lips and carry out whatever you have vowed to the LORD your God—what you have pledged by your mouth.
When you enter your neighbor's vineyard you may eat grapes with your hand as you go, as many as you desire; you shall not put any in your container.
When you enter your neighbor's standing grain you may pluck the ears with your hand, but you shall not wield a sickle on your neighbor's standing grain.
If a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, he shall write her a certificate of divorce, hand it to her, and send her out of his house.
She departs from his house and becomes another man's wife. And the second man hates her and writes her a certificate of divorce, hands it to her, and sends her from his house; or the second man dies who had taken her to be his wife.
Her first husband who sent her away shall not take her again to be his wife, after she has been defiled; for that is an abomination before the LORD, and you shall not bring sin upon the land which the LORD your God is giving you as an inheritance.
When a man takes a new wife, he shall not go out to war nor be charged with any business; he shall be free at home one year and bring happiness to the wife he has taken.
You shall not take a mill or an upper millstone as a pledge; for whoever takes that in pledge is taking a man's life as security.
If a man is found stealing one of his countrymen of Israel, and he has mistreated him and sold him, that thief shall die; so you shall purge the evil from among you.
Be careful with the plague of leprosy; take great care, and do as the Levitical priests instruct you, as I have commanded you.
Remember what the LORD your God did to Miriam on the way when you came out of Egypt.
When you loan anything to your neighbor, do not enter his house to take his pledge.
Stand outside, and the man to whom you have loaned shall bring out the pledge to you.
If the man is poor, you shall not sleep with his pledge.
Return to him the pledge by sunset, that he may sleep in his own garment and bless you; and it will be righteousness before the LORD your God.
Do not oppress a hired worker who is poor and needy, whether he is one of your brothers or a sojourner in your land within your gates.
You shall give him his wages on the same day; you shall not let the sun go down on it, for he is poor and sets his heart on it—lest he cry against you to the LORD, and it become sin on you.
Fathers shall not be put to death for their children, nor shall children be put to death for their fathers; every person shall be put to death for his own sin.
You shall not pervert the justice due to the sojourner or the fatherless, nor take a widow's garment in pledge. And you shall remember that you were a slave in Egypt and that the LORD your God redeemed you from there; therefore I command you to do this.
When you reap your harvest and forget a sheaf in the field, you shall not go back to get it; it shall be for the foreigner, the fatherless, and the widow, that the LORD your God may bless you in all the work of your hands.
When you beat the olives from your trees, do not go over the boughs again; it shall be for the foreigner, the fatherless, and the widow.
When you gather the grapes of your vineyard, do not glean after; it shall be for the foreigner, the fatherless, and the widow. And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.
When there is a dispute between men and they come to court, you shall judge them; you shall justify the righteous and condemn the wicked. And if the guilty man deserves chastening, the judge shall have him brought and beaten before him according to the measure of his guilt.
He may be beaten with forty stripes; you shall not give him more, lest, if you exceed, your brother be humiliated in your sight.
You shall not muzzle an ox while it treads out the grain.
When brothers live together and one of them dies without a son, the widow shall not marry outside to a stranger; her brother-in-law shall go in to her and take her as wife and perform the duty of a brother-in-law. And the firstborn son whom she bears shall succeed to the name of his dead brother, that his name may not be blotted out from Israel. And if the man does not desire to take his brother's wife, then his brother's wife shall go up to the elders at the gate and say, 'My husband's brother refuses to raise up a name for his brother in Israel; he will not perform the duty of a brother-in-law.'
Then the elders of the city shall call him and speak to him; and if he stands and says, 'I do not desire to take her,'
then his brother's wife shall come to him before the elders, pull his sandal off his foot and spit in his face, and answer and say, 'So shall it be done to the man who will not build up his brother's house.' And his name in Israel shall be called 'The house of him whose sandal is loosed.'
When men quarrel, one with his companion, and the wife of one approaches to deliver her husband from the hand of the assailant and puts out her hand and seizes the assailant's private parts,
then you shall cut off her hand; show no pity.
You shall not have in your bag differing weights, a large and a small.
Nor shall you have in your house differing measures, a large and a small.
A full and just stone shall be yours; a full and just measure shall be yours—so that your days may be long in the land which the LORD your God is giving you.
For all who do such things are an abomination to the LORD your God; everyone who acts unjustly is an abomination to him.
Remember what Amalek did to you on the way, when you came out of Egypt.
How he met you on the way and attacked your rear, all the stragglers at your rear when you were faint and weary; and he had no regard for God.
When the LORD your God gives you rest from all your enemies round about, in the land which the LORD your God is giving you for an inheritance, you shall blot out the memory of Amalek from under heaven; do not forget.