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Deuteronomy

About this book
Chapter 15

1 At the end of every seven years you must declare a cancellation of debts.⁠ 2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person;⁠ he must not force payment from his fellow Israelite, for it is to be recognized as “the Lord’s cancellation of debts.” 3 You may exact payment from a foreigner, but whatever your fellow Israelite owes you, you must remit. 4 However, there should not be any poor among you, for the Lord will surely bless you in the land that he is giving you as an inheritance, 5 if you carefully obey him by keeping all these commandments that I am giving you today. 6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you. 7 If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition.⁠ 8 Instead, you must be sure to open your hand to him and generously lend him whatever he needs. 9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you,⁠ and you will be regarded as having sinned.⁠ 10 You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. 11 There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.⁠ 12 If your fellow Hebrew—whether male or female—is sold to you and serves you for six years, then in the seventh year you must let that servant go free.⁠ 13 If you set them free, you must not send them away empty-handed. 14 You must supply them generously from your flock, your threshing floor, and your winepress—as the Lord your God has blessed you, you must give to them. 15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today. 16 However, if the servant says to you, “I do not want to leave you,” because he loves you and your household, since he is well off with you, 17 you shall take an awl and pierce a hole through his ear to the door. Then he will become your servant permanently (this applies to your female servant as well). 18 You should not consider it difficult to let him go free, for he will have served you for six years, twice the time of a hired worker; the Lord your God will bless you in everything you do. 19 You must set apart for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks. 20 You and your household must eat them annually before the Lord your God in the place he chooses. 21 If one of them has any kind of blemish—lameness, blindness, or anything else—you may not offer it as a sacrifice to the Lord your God.⁠ 22 You may eat it in your villages, whether you are ritually impure or clean, just as you would eat a gazelle or an ibex. 23 However, you must not eat its blood; you must pour it out on the ground like water.

Texts in conversation

Compare KTU 1.96:2 and Deuteronomy 15:9

Ancient Near East, Ugaritic · Hebrew Bible

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Summary

Deuteronomy uses the evil-eye language known at Ugarit for refusing aid to the poor, making selfishness toward a neighbor a danger within the community.

Passages

KTU 1.96:2

Ancient Near East, Ugaritic · Cuneiform Texts from Ugarit
The eye goes and […] It sees its brother, how fair its brother is […] how handsome. It devours his flesh without a sword, it drinks his blood without a cup. It turns back the eye of the sorcerer, the eye of the sorceress, it turns back the eye of the warrior, the eye of the assembly, the eye of the gatekeeper. The eye of the gatekeeper to the gatekeeper let it return. The eye of the assembly to the assembly let it return. The eye of the warrior to the warrior let it return. The eye of the sorcerer to the sorcerer let it return. The eye of the [sorceress] to the sorceress let it [return] […]
1350–1185 BCE (scholarly estimate) Read in KTU

Deuteronomy 15:9

Hebrew Bible
7 If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition. 8 Instead, you must be sure to open your hand to him and generously lend him whatever he needs. 9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned. 10 You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt.
750–400 BCE (scholarly estimate) Read in Deuteronomy

References

“... The “Eye” of line one (‘nn) stands as a synecdoche for the entire Evil-Eyed person, as lines 2–12 make clear. This same pars pro toto usage appears in other Mesopotamian incantations and also in later biblical Evil Eye texts as well (Prov 23:6 [HT]; Sir 14:10). The Evil Eye/Evil-Eyed person can strike not only external enemies but also a “brother,” a member of one’s own social group. This is a theme also found in Greek and Roman sources and numerous biblical Evil Eye texts (Deut 15:7–11; 28:54–57; Sir 14:8; Tob 4:5–19; Matt 6:22–23/Luke 11:34–35; Matt 20:1–15). The “loveliness” of the brother is thought to attract the attention of the Evil Eye (lines 2–3). This notion that beauty and handsomeness arouse an Evil Eye remains for centuries a regular feature of the Evil Eye belief complex. The damage caused by the Evil Eye here is gruesome: the devouring of a neighbor’s flesh and blood. Deuteronomy 28:54–57 presents an equally gruesome biblical scenario involving the devouring of placenta by the Evil-Eyed husband and Evil-Eyed wife. ...”
John Hall Elliott, Beware the Evil Eye: The Evil Eye in the Bible and the Ancient World, Volume 1: Introduction, Mesopotamia, and Egypt (Eugene, OR: Cascade, 2015), PDF 84.

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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KTU 1.96:2 and Deuteronomy 15:9

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