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Deuteronomy 13:6 [study!]

American Standard Version (ASV 1901) [2]
— If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
King James Version (KJV 1769)
— If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
New American Standard Bible (NASB ©1995)
— “If your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul, entice you secretly, saying, ‘Let us go and serve other gods’ (whom neither you nor your fathers have known,
Webster's Revision of the KJB (WEB 1833)
— If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, who [is] as thy own soul, shall entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
Darby's Translation (DBY 1890)
— If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, who is to thee as thy soul, entice thee secretly, saying, Let us go and serve other gods (whom thou hast not known, thou, nor thy fathers;
Rotherham's Emphasized Bible (EBR 1902)
— When thy brother—son of thine own mother, or thine own son or thine own daughter, or the wife of thy bosom, or thy friend who is as thine own soul, shall entice thee secretly, saying,—Let us go and serve other gods, whom thou hast not known, thou, nor thy fathers;
Young's Literal Translation (YLT 1898)
— 'When thy brother—son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who [is] as thine own soul—doth move thee, in secret, saying, Let us go and serve other gods—(which thou hast not known, thou and thy fathers,
Douay-Rheims Challoner Revision (DR 1750)
— If thy brother the son of thy mother, or thy son, or daughter, or thy wife that is in thy bosom, or thy friend, whom thou lovest as thy own soul, would persuade thee secretly, saying: Let us go, and serve strange gods, which thou knowest not, nor thy fathers,
Original King James Bible (AV 1611) [2]
— If thy brother, the sonne of thy mother, or thy sonne, or thy daughter, or the wife of thy bosome, or thy friend, which is as thine owne soule, entise thee secretly, saying, Let vs goe and serue other gods which thou hast not knowen, thou, nor thy fathers:
Brenton Greek Septuagint (LXX, Restored Names)
— And if thy brother by thy father or mother, or thy son, or daughter, or thy wife in thy bosom, or friend who is equal to thine own soul, entreat thee secretly, saying, Let us go and serve other gods, which neither thou nor thy fathers have known,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own soul, entice thee secretly, saying, Let us go and serve other elohim, which thou hast not known, thou, nor thy fathers;

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
If x3588
(3588) Complement
כִּי
kiy
{kee}
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 conjugation or adverb; often largely modified by other particles annexed.
thy brother, 251
{0251} Prime
אָח
'ach
{awkh}
A primitive word; a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like H0001)).
the son y1121
[1121] Standard
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
x121
(0121) Complement
אָדָם
'Adam
{aw-dawm'}
The same as H0120; Adam, the name of the first man, also of a place in Palestine.
of thy mother, 517
{0517} Prime
אֵם
'em
{ame}
A primitive word; a mother (as the bond of the family); in a wide sense (both literally and figuratively); (like H0001).
or x176
(0176) Complement
אוֹ
'ow
{o}
The first form is presumed to be the 'constructive' or genitival form of the second form which is short for H0185; desire (and so probably in Proverbs 31:4); hence (by way of alternative) or, also if.
thy son, 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
or x176
(0176) Complement
אוֹ
'ow
{o}
The first form is presumed to be the 'constructive' or genitival form of the second form which is short for H0185; desire (and so probably in Proverbs 31:4); hence (by way of alternative) or, also if.
thy daughter, 1323
{1323} Prime
בַּת
bath
{bath}
From H1129 (as feminine of H1121); a daughter (used in the same wide sense as other terms of relationship, literally and figuratively).
or x176
(0176) Complement
אוֹ
'ow
{o}
The first form is presumed to be the 'constructive' or genitival form of the second form which is short for H0185; desire (and so probably in Proverbs 31:4); hence (by way of alternative) or, also if.
the wife 802
{0802} Prime
אִשָּׁה
'ishshah
{ish-shaw'}
The first form is the feminine of H0376 or H0582; the second form is an irregular plural; a woman (used in the same wide sense as H0582).
of thy bosom, 2436
{2436} Prime
חֵיק
cheyq
{khake}
From an unused root, apparently meaning to inclose; the bosom (literally or figuratively).
or x176
(0176) Complement
אוֹ
'ow
{o}
The first form is presumed to be the 'constructive' or genitival form of the second form which is short for H0185; desire (and so probably in Proverbs 31:4); hence (by way of alternative) or, also if.
thy friend, 7453
{7453} Prime
רֵעַ
rea`
{ray'-ah}
From H7462; an associate (more or less close).
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
[is] as thine own soul, 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
entice 5496
{5496} Prime
סוּת
cuwth
{sooth}
Perhaps denominative from H7898; properly to prick, that is, (figuratively) stimulate; by implication to seduce.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
thee secretly, 5643
{5643} Prime
סֵתֶר
cether
{say'-ther}
From H5641; a cover (in a good or a bad, a literal or a figurative sense).
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Let us go y3212
[3212] Standard
יָלַך
yalak
{yaw-lak'}
A primitive root (compare H1980); to walk (literally or figuratively); causatively to carry (in various senses).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
x1980
(1980) Complement
הָלַךְ
halak
{haw-lak'}
Akin to H3212; a primitive root; to walk (in a great variety of applications, literally and figuratively).
and serve 5647
{5647} Prime
עָבַד
`abad
{aw-bad'}
A primitive root; to work (in any sense); by implication to serve, till, (causatively) enslave, etc.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
other 312
{0312} Prime
אַחֵר
'acher
{akh-air'}
From H0309; properly hinder; generally next, other, etc.
lhm אֱלֹהִים, 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; 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.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
thou hast not x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
known, 3045
{3045} Prime
ידע
yada`
{yaw-dah'}
A primitive root; to know (properly to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively instruction, designation, punishment, etc.).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
thou, x859
(0859) Complement
אַתָּה
'attah
{at-taw'}
A primitive pronoun of the second person; thou and thee, or (plural) ye and you.
nor thy fathers; 1
{0001} Prime
אָב
'ab
{awb}
A primitive word; father in a literal and immediate, or figurative and remote application.
Jamieson-Fausset-Brown Commentary

Deuteronomy 13:6

_ _ Deuteronomy 13:6-18. Without regard to nearness of relation.

_ _ If thy brother ... entice thee secretly — This term being applied very loosely in all Eastern countries (Genesis 20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.

Matthew Henry's Commentary

Deuteronomy 13:6-11

_ _ Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.

_ _ I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deuteronomy 13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deuteronomy 13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them. 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate?

_ _ II. It is our duty to prefer God and religion before the best friends we have in the world. 1. We must not, in complaisance to our friends, break God's law (Deuteronomy 13:8): “Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections.” It is a general rule, If sinners entice thee, consent thou not, Proverbs 1:10. 2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deuteronomy 13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: “Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing.” The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deuteronomy 13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deuteronomy 13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terroremto terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware.

John Wesley's Explanatory Notes

Deuteronomy 13:6

The son of thy mother — This is added, to restrain the signification of the word brother, which is often used generally for one near a — kin, and to express the nearness of the relation, the mother's, side being usually the ground of the most fervent affection. Thy daughter — Thy piety must overcome both thy affection, and thy compassion to the weaker sex. The father and mother are here omitted, because they are sufficiently contained in the former examples.

Geneva Bible Translation Notes

Deuteronomy 13:6

If (e) thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own (f) soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

(e) All natural affection must give place to God's honour.

(f) Whom you love as your life.

Cross-Reference Topical ResearchStrong's Concordance
thy brother:

Deuteronomy 17:2-3 If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant, ... And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
Deuteronomy 28:54 [So that] the man [that is] tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave:
Genesis 16:5 And Sarai said unto Abram, My wrong [be] upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the LORD judge between me and thee.
Proverbs 5:20 And why wilt thou, my son, be ravished with a strange woman, and embrace the bosom of a stranger?
Proverbs 18:24 A man [that hath] friends must shew himself friendly: and there is a friend [that] sticketh closer than a brother.
Micah 7:5-7 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. ... Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
Matthew 12:48-50 But he answered and said unto him that told him, Who is my mother? and who are my brethren? ... For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.
2 Corinthians 5:16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we [him] no more.

which is:

1 Samuel 18:1 And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul.
1 Samuel 18:3 Then Jonathan and David made a covenant, because he loved him as his own soul.
1 Samuel 20:17 And Jonathan caused David to swear again, because he loved him: for he loved him as he loved his own soul.
2 Samuel 1:26 I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women.

entice:

Job 31:27 And my heart hath been secretly enticed, or my mouth hath kissed my hand:
Galatians 2:4 And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Ephesians 4:14 That we [henceforth] be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, [and] cunning craftiness, whereby they lie in wait to deceive;
Colossians 2:4 And this I say, lest any man should beguile you with enticing words.
2 Peter 2:1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
1 John 2:26-27 These [things] have I written unto you concerning them that seduce you. ... But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
Revelation 12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
Revelation 13:14 And deceiveth them that dwell on the earth by [the means of] those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
Revelation 20:3 And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.

which thou:

Deuteronomy 32:16-18 They provoked him to jealousy with strange [gods], with abominations provoked they him to anger. ... Of the Rock [that] begat thee thou art unmindful, and hast forgotten God that formed thee.
Judges 2:13 And they forsook the LORD, and served Baal and Ashtaroth.
Judges 5:8 They chose new gods; then [was] war in the gates: was there a shield or spear seen among forty thousand in Israel?
Judges 10:6 And the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him.
1 Kings 11:5-7 For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. ... Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that [is] before Jerusalem, and for Molech, the abomination of the children of Ammon.
2 Kings 17:30-31 And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, ... And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
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Gn 16:5. Dt 17:2; 28:54; 32:16. Jg 2:13; 5:8; 10:6. 1S 18:1, 3; 20:17. 2S 1:26. 1K 11:5. 2K 17:30. Jb 31:27. Pv 5:20; 18:24. Mi 7:5. Mt 12:48. 2Co 5:16. Ga 2:4. Ep 4:14. Col 2:4. 2P 2:1. 1Jn 2:26. Rv 12:9; 13:14; 20:3.

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