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Deuteronomy

About this book
Chapter 13

1 Suppose a prophet or one who foretells by dreams should appear among you⁠ and show you a sign or wonder, 2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods”—gods whom you have not previously known—“and let us serve them.” 3 You must not listen to the words of that prophet or dreamer, for the Lord your God will be testing you to see if you love him with all your mind and being. 4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 5 As for that prophet or dreamer, he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge evil from among you.⁠ 6 Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend⁠ should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known,⁠ 7 the gods of the surrounding people (whether near you or far from you, from one end of the earth to the other). 8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 9 Instead, you must kill him without fail! Your own hand must be the first to strike him, and then the hands of the whole community. 10 You must stone him to death because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. 12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13 some evil people have departed from among you to entice the inhabitants of their cities, saying, “Let’s go and serve other gods” (whom you have not known before). 14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you,⁠ 15 you must by all means slaughter the inhabitants of that city with the sword; annihilate with the sword everyone in it, as well as the livestock. 16 You must gather all of its plunder into the middle of the plaza and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin forever—it must never be rebuilt again. 17 You must not take for yourself anything that has been placed under judgment. Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors. 18 Thus you must obey the Lord your God, keeping all his commandments that I am giving you today and doing what is right before him.

Texts in conversation

Compare Deuteronomy 13:6 and Letter of Aristeas 228

Hebrew Bible · Pseudepigrapha, Hebrew Bible Expansions

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Summary

In Deuteronomy 13, Moses teaches Israel to reject even a close friend who urges worship of other gods. The Letter of Aristeas uses the same language to encourage valuing all friends as much as oneself.

Passages

Deuteronomy 13:6

Hebrew Bible
6 Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known, 7 the gods of the surrounding people (whether near you or far from you, from one end of the earth to the other). 8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 9 Instead, you must kill him without fail! Your own hand must be the first to strike him, and then the hands of the whole community.
750–400 BCE (scholarly estimate) Read in Deuteronomy

Letter of Aristeas 228

Pseudepigrapha, Hebrew Bible Expansions · Letter of Aristeas to Philocrates
Having expressed his agreement with the answer, the king asked the sixth to reply to the question, To whom ought we to exhibit gratitude? And he replied, 'To our parents continually, for God has given us a most important commandment with regard to the honor due to parents. In the next place He takes account of the attitude of friend toward friend for He speaks of "a friend who is as your own soul". You do well in trying to bring all men into friendship with yourself.' The king spoke kindly to him and then asked the next, What is it that resembles beauty in value? And he said, 'Piety, for it is the pre-eminent form of beauty, and its power lies in love, which is the gift of God. This you have already acquired and with it all the blessings of life.'
200–150 BCE (scholarly estimate) Read in the Letter of Aristeas

References

“... The continuation of the answer uses the third person singular verb, which makes God the subject of the second verb. God gave a commandment, and then God turned to friends. In this part of the response, Ps.-Aristeas comes close to the wording of Deut 13:7 from which he seems to have lifted his phraseology, although the context of Deuteronomy differs completely from Aristeas. There the friend is called “one who is like your own soul” (ὁ φίλος ὁ ἴσος τῆς ψυχῆς σου), and here the phrase is ἴσον τῇ ψυχῇ τὸν φίλον. Ps.-Aristeas has also adapted the meaning, since in Deuteronomy the friend “who is like your own soul” is the perfect friend, one of a number of possible friends, perhaps more colloquially a bosom-buddy. In Aristeas, all friends are like one’s own self. Of course, similar ideas can be found in Greek literature. So, for example, according to Diogenes Laertius (5.1.20), Aristotle expressed a very similar idea in different language when he said that friends are the “same soul dwelling in two bodies” (μία ψυχὴ δύο σώμασιν ἐνοικοῦσα). Even if he knew Greek sentiments like the one attributed to Aristotle, however, the close wording of this passage to the Deuteronomy text, like the commandment to honor parents, convinces me that the pentateuchal text is Ps.-Aristeas’s proximate source here. ...”
Benjamin G. Wright III, The Letter of Aristeas: ‘Aristeas to Philocrates’ or ‘On the Translation of the Law of the Jews’ (Berlin: De Gruyter, 2015), 373.
“... 228. God has given the greatest commandment concerning honor to parents This evidently cites the fifth commandment. (Exod. 20:12). friend the equal of a man’s soul The phrase derives from the LXX version of Deut. 13:7. See also Sir. 6:11. ...”
Erich S. Gruen, “The Letter of Aristeas,” in Outside the Bible: Ancient Jewish Writings Related to Scripture, ed. Louis H. Feldman, James L. Kugel, and Lawrence H. Schiffman (Philadelphia: Jewish Publication Society, 2013), 2753.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Deuteronomy 13:6 and Letter of Aristeas 228

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