Deuteronomy 13:12
WEB
If you hear about one of your cities, which Yahweh your God gives you to dwell there, that
BSB
If, regarding one of the cities the LORD your God is giving you to inhabit, you hear it said
KJV
¶ If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,
Matthew Henry
Hebrew interlinear
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H8085
v — hear, tell
Derivation: a primitive root;
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
KJV: × attentively, call (gather) together, × carefully, × certainly, consent, consider, be content, declare, × diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), × indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, × surely, tell, understand, whosoever (heareth), witness.
vb — hear
שָׁמַע 1152 vb. hear
Qal 1052
1. subj. pers. hum.
2. י׳ (God) subj.
Niph. 42
1. be heard, of voice, sound
2. be heard of
3. be regarded, obeyed
4. = (favourable) hearing was granted to their voice.
Pi. he caused the people to hear
Hiph. 63
1. of man
2. י׳ subj.
H259
a — united, one, first
Derivation: a numeral from 258;
properly, united, i.e. one; or (as an ordinal) first
KJV: a, alike, alone, altogether, and, any(-thing), apiece, a certain, (dai-) ly, each (one), eleven, every, few, first, highway, a man, once, one, only, other, some, together,
adj.num — one
אֶחָד 972 adj.num. one
1. one
2. = each, every
3. = a certain
4. = indef. art.
5. only, & (fem.) once
6. one … another, one … the other
7. as ordinal first
8. in combin.
H5892
n-m — city, waking, encampment, post
Derivation: or (in the plural) עָר; or עָיַר; (Judges 10:4), from 5782
a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)
KJV: Ai (from margin), city, court (from margin), town.
n.f — city
עִיר 1092 n.f. city, town
1. city, town, abode of men
2. of fortress in a city
3. appar. fortified place, of any size
n.[m.] — excitement
עִיר n.[m.] excitement;—of terror; of rage
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H3068
n-pr — Existent, Jeho-vah
Derivation: from 1961;
(the) self-Existent or Eternal; Jeho-vah, Jewish national name of God
KJV: Jehovah, the Lord. Compare 3050, 3069.
n.pr.dei — God
יהוה c. 6823 i.e. יַהְוֶה n.pr.dei Yahweh, the proper name of the God of Israel—(1. MT יְהֹוָה 6518 (Qr אֲדֹנָי), or יֱהֹוִה 305 (Qr אֱלֹהִים) 2. Many recent scholars explain יַהְוֶה as Hiph. of הוה (= היה) the one bringing into being, life-giver)
I. יהוה is not used by E in Gn, but is given Ex 3:12-15 as the name of the God who revealed Himself to Moses at Horeb
II.
1. יהוה is used with אלהים and suffixes, especially in D
2. the phrase † אֲנִי יהוה is noteworthy
3. יהוה is also used with several predicates, to form sacred names of holy places of Yahweh
H430
n-m — gods, God, magistrates
Derivation: plural of 433;
gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
KJV: angels, × exceeding, God (gods) (-dess, -ly), × (very) great, judges, × mighty.
n.m.pl — gods
אֱלֹהִים 2570 n.m.pl.
1. pl. in number.
a. rulers, judges, either as divine representatives at sacred places or as reflecting divine majesty and power
b. divine ones, superhuman beings including God and angels
c. angels
d. gods
2. pl. intensive
a. god or goddess
b. godlike one
c. works of God, or things belongng to him
d. God
3. הָאֱלֹהִים the (true) God
4. אֱלֹהִים = God
H5414
v — give, put, make
Derivation: a primitive root;
to give, used with greatest latitude of application (put, make, etc.)
KJV: add, apply, appoint, ascribe, assign, × avenge, × be (healed), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, cry, deliver (up), direct, distribute, do, × doubtless, × without fail, fasten, frame, × get, give (forth, over, up), grant, hang (up), × have, × indeed, lay (unto charge, up), (give) leave, lend, let (out), lie, lift up, make, O that, occupy, offer, ordain, pay, perform, place, pour, print, × pull, put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), sing, slander, strike, (sub-) mit, suffer, × surely, × take, thrust, trade, turn, utter, weep, willingly, withdraw, would (to) God, yield.
vb — give
נָתַן 2007 vb. give, put, set
Qal 1917
1. give
2. Put, set
3. Make, constitute
Niph. 82
1. be given
2. Be put, set
Hoph.
1.
a. be given, bestowed
b. = be given to one for wife
2. be put upon
H3427
v — sit, dwell, remain, settle, marry
Derivation: a primitive root;
properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, × fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, × marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry.
vb — sit
יָשַׁב 1090 vb. sit, remain, dwell
Qal
1.
a. sit
b. sit, sit down
c. sit down
d. sit = be set (as a jewel)
2.
a. remain, stay, tarry
b. with special emphasis of qualifying phr.
3. dwell, have one’s abode
4. of a land or city, sit, abide, seated in its place, fig. for be inhabited
Niph. be inhabited, of land
Pi. and they shall set their encampments in thee
Hiph.
1. cause to sit
2. cause to abide
3.
a. cause to dwell
b. cause cities to be inhabited
4. marry (prop. give a dwelling to)
Hoph. and ye be made to dwell alone in the midst of the land
H8033
adv — there, then, thither, thence
Derivation: a primitive particle (rather from the relative pronoun, 834);
there (transferring to time) then; often thither, or thence
KJV: in it, thence, there (-in, of, out), thither, whither.
adv — there
שָׁם adv. there, thither
H559
v — say
Derivation: a primitive root;
to say (used with great latitude)
KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, (at the, give) command(-ment), commune, consider, declare, demand, × desire, determine, × expressly, × indeed, × intend, name, × plainly, promise, publish, report, require, say, speak (against, of), × still, × suppose, talk, tell, term, × that is, × think, use (speech), utter, × verily, × yet.
vb — utter
אָמַר 5287 vb. utter, say
Qal
1. Say
2. Say in the heart (= think)
3. Promise
4. Command (esp. late)
Niph. be said, told
Hiph. avow, avouch (lit. cause to declare)
Hithp. act proudly, boast
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Verses 12–18
Deuteronomy 13:12–18
Here the case is put of a city revolting from its allegiance to the God of Israel, and serving other gods.
I. The crime is supposed to be committed, 1. By one of the cities of Israel, that lay within the jurisdiction of their courts. The church then judged those only that were within, Co1 5:12, Co1 5:13. And, even when they were ordered to preserve their religion in the first principles of it by fire and sword to propagate it. Those that are born within the allegiance of a prince, if they take up arms against him, are dealt with as traitors, but foreign invaders are not so. The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, after they have known the way of righteousness, turn aside from it, Pe2 2:21. 2. It is supposed to be committed by the generality of the inhabitants of the city, for we may conclude that, if a considerable number did retain their integrity, those only that were guilty were to be destroyed, and the city was to be spared for the sake of the righteous in it; for will not the Judge of all the earth do right? No doubt he will. 3. They are supposed to be drawn to idolatry by certain men, the children of Belial, men that would endure no yoke (so it signifies), that neither fear God nor regard man, but shake off all restraints of law and conscience, and are perfectly lost to all manner of virtue; these are those that say, "Let us serve other gods," that will not only allow, but will countenance and encourage, our immoralities. Belial is put for the devil (Co2 6:15), and the children of Belial are his children. These withdraw the inhabitants of the city; for a little of this old leaven, when it is entertained, soon leavens the whole lump.
II. The cause is ordered to be tried with a great deal of care (Deu 13:14): Thou shalt enquire and make search. They must not proceed upon common fame, or take the information by hearsay, but must examine the proofs, and not give judgment against them unless the evidence was clear and the charge fully made out. God himself, before he destroyed Sodom, is said to have come down to see whether its crimes were according to the clamour, Gen 18:21. In judicial processes it is requisite that time, and care, and pains, be taken to find out the truth, and that search be made without any passion, prejudice, or partiality. The Jewish writers say that, though particular persons who were idolaters might be judged by the inferior courts, the defection of a city was to be tried by the great Sanhedrim; and, if it appeared that they were thrust away to idolatry, two learned men were sent to them to admonish and reclaim them. If they repented, all would be well; if not, then all Israel must go up to war against them, to testify their indignation against idolatry and to stop the spreading of the contagion.
III. If the crime were proved, and the criminals were incorrigible, the city was to be wholly destroyed. If there were a few righteous men in it, no doubt they would remove themselves and their families out of such a dangerous place, and then all the inhabitants, men, women, and children, must be put to the sword (Deu 13:15), all the spoil of the city, both shop-goods and the furniture of houses, must be brought into the marketplace and burned, and the city itself must be laid in ashes and never built again, Deu 13:16. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, Deu 13:17. It was a devoted thing, and dangerous to meddle with, as we find in the case of Achan. Now, 1. God enjoins this severity of show what a jealous God he is in the matters of his worship, and how great a crime it is to serve other gods. Let men know that God will not give his glory to another, nor his praise to graven images. 2. He expects that magistrates, having their honour and power from him, should be concerned for his honour, and use their power for terror to evil doers, else they bear the sword in vain. 3. The faithful worshippers of the true God must take all occasions to show their just indignation against idolatry, much more against atheism, infidelity, and irreligion. 4. It is here intimated that the best expedient for the turning away of God's anger from a land is to execute justice upon the wicked of the land (Deu 13:17), that the Lord may turn from the fierceness of his anger, which was ready to break out against the whole nation, for the wickedness of that one apostate city. It is promised that, if they would thus root wickedness out of their land, God would multiply them. They might think it impolitic, and against the interest of their nation, to ruin a whole city for a crime relating purely to religion, and that they should be more sparing of the blood of Israelites: "Fear not the" (says Moses), "God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood." Lastly, Though we do not find this law put in execution in all the history of the Jewish church (Gibeah was destroyed, not for idolatry, but immorality), yet for the neglect of the execution of it upon the inferior cities that served idols God himself, by the army of the Chaldeans, put it in execution upon Jerusalem, the head city, which, for is apostasy from God, was utterly destroyed and laid waste, and lay in ruins seventy years. Though idolaters may escape punishment from men (nor is this law in the letter of it binding now, under the gospel), yet the Lord our God will not suffer them to escape his righteous judgements. The New Testament speaks of communion with idolaters as a sin which, above any other, provokes the Lord to jealousy, and dares him as if we were stronger than he, Co1 10:21, Co1 10:22.
Cross-references: 1Cor 5:12 · 1Cor 5:13 · 2Pet 2:21 · 2Cor 6:15 · Deut 13:14 · Gen 18:21 · Deut 13:15 · Deut 13:16 · Deut 13:17 · 1Cor 10:21 · 1Cor 10:22