Deuteronomy 13 9

Deuteronomy 13:9 kjv

But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

Deuteronomy 13:9 nkjv

but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people.

Deuteronomy 13:9 niv

You must certainly put them to death. Your hand must be the first in putting them to death, and then the hands of all the people.

Deuteronomy 13:9 esv

But you shall kill him. Your hand shall be first against him to put him to death, and afterward the hand of all the people.

Deuteronomy 13:9 nlt

You must put them to death! Strike the first blow yourself, and then all the people must join in.

Deuteronomy 13 verses

Deuteronomy 13 9 Meaning

Deuteronomy 13:9 commands that anyone who attempts to entice another, even a close relative or friend, into idolatry must be executed without pity. The accuser or primary witness is instructed to initiate the stoning, casting the first stone, and then the entire community must participate in the execution to ensure the death of the idolater. This act signifies the community's absolute rejection of idolatry and their commitment to covenant loyalty with God.

Deuteronomy 13 9 Context

Deuteronomy 13 outlines severe warnings and laws against any form of apostasy or enticement to idolatry. The chapter begins by addressing false prophets and dreamers who might lead Israel astray (vv. 1-5). It then escalates to include even the most intimate relationships—a close friend or family member—who might secretly tempt one to serve other gods (vv. 6-8). Verse 9, therefore, is the explicit command regarding the extreme and necessary action to be taken in such a case, serving as the legal consequence following the prohibition of pity in the preceding verse. The entire chapter emphasizes Israel's covenant fidelity to Yahweh as a prerequisite for their continued existence and blessing in the land, portraying idolatry not just as a religious deviation but as high treason against the divine King. The cultural context was ancient Israel's uniqueness as a monotheistic nation surrounded by polytheistic societies that often incorporated elements of Baal worship and Asherah cults.

Deuteronomy 13 9 Word analysis

• but (וְאַךְ - v'akh): A strong adversative conjunction, signifying a direct consequence or contrast to the previous emotional command "You shall not pity him." It emphasizes that despite any personal ties, this action is imperative.
• you (אַתָּה - attah): Singular masculine pronoun, directly addressing the one being spoken to, likely the individual (the one being enticed, or the accuser/witness) who must act decisively.
• shall surely kill him (הָרֹג תַּהֲרְגֶנּוּ - harog tahargennu): This is an infinitive absolute construct (harog) followed by the imperfect tense (tahargennu) of the verb "to kill" (harag). This Hebrew construction conveys utmost certainty, absolute command, and intensity. It emphasizes that there is no possibility of a different outcome; the execution must undeniably happen. It reflects God's non-negotiable demand for fidelity.
• your hand (יָדְךָ - yad'kha): The physical instrument and symbol of power, authority, and agency. It underscores the personal and direct involvement required.
• shall be first (רִאשׁוֹנָה - rishonah): Adverb indicating sequence and priority. This mandates that the person bringing the accusation, or who was tempted and reported the enticement (thus, the primary witness), must initiate the execution. This served multiple purposes: it authenticated the accusation by placing the witness in an undeniable position, prevented frivolous accusations, and ensured that those who were most directly impacted by the offense demonstrated their ultimate loyalty to God.
• against him (בּוֹ - bo): Literally "in him" or "against him." Indicates the direct target of the action.
• to put him to death (לַהֲמִיתוֹ - lahamito): The infinitive form of the hiphil (causative) verb "to die" (mut). It signifies "to cause to die" or "to execute." It reinforces the absolute and irreversible nature of the sentence.
• and afterward (וְאַחֲרֵי־כֵן - v'acharey-chen): A temporal conjunction, denoting sequence. This signifies the second stage of the execution, emphasizing that it is a collective action, not just individual zeal.
• the hand of all the people (יַד כָּל־הָעָם - yad kol-ha'am): Highlights the communal responsibility. This was a public act performed by the entire assembly. It ensured that the whole nation formally disavowed the idolatrous act, purifying the community of the taint of sin and reinforcing their covenant with Yahweh. It also meant that the responsibility for the death was shared, preventing a blood feud against a single individual and underscoring the theocratic nature of justice.

Words-group analysis:

• "but you shall surely kill him": This phrase communicates the non-negotiable nature of the command and the absolute necessity of execution for the specified crime. There is no alternative punishment or mercy permitted. It stresses the severe spiritual threat idolatry posed to the community.
• "your hand shall be first against him to put him to death": This assigns direct responsibility to the one whose loyalty was tested or who witnessed the enticement. It is a critical legal and spiritual act. By casting the first stone, the witness confirms the truth of their testimony and visibly upholds the divine law, bearing the gravest part of the execution.
• "and afterward the hand of all the people": This expands the responsibility from the individual to the entire congregation. The collective participation served to publicly condemn the sin, ritually purify the community from defilement, affirm their covenant relationship with God, and demonstrate their unwavering corporate commitment against any form of idolatry. It signifies that the apostate was rejected by both God and the community.

Deuteronomy 13 9 Bonus section

The severe nature of this law highlights the singular significance of Israel's monotheism in the Ancient Near East. Unlike surrounding cultures that easily assimilated new deities or tolerated various forms of worship, Israel's God demanded exclusive devotion. This law acted as a crucial barrier against syncretism, which was a constant temptation. It underscored the absolute uniqueness of Yahweh as the one true God and the paramount importance of preserving His worship as the foundation of Israel's national identity and prosperity. The "zeal of God" (Deut 4:24, 6:15) was reflected in the communal zeal demanded from His people in eliminating any challenge to His exclusive claim.

Deuteronomy 13 9 Commentary

Deuteronomy 13:9 is a foundational verse within the Mosaic Law concerning Israel's unique status as God's chosen nation. It establishes the capital punishment for attempting to lead another Israelite astray into idolatry, emphasizing a strict process to preserve the spiritual purity and covenant fidelity of the community. The harog tahargennu (you shall surely kill him) stresses the absolute certainty and necessity of the death penalty. This extreme measure underlines the profound gravity of idolatry, which was not merely a private religious error but an act of national treason against their divine King. For Israel, embracing other gods threatened their very identity and existence, dissolving their special relationship with Yahweh and risking the blessings of the covenant.

The instruction for the primary witness to cast the first stone (also found in Deut 17:7) served several crucial purposes: it verified the testimony, ensuring that only true accusations led to execution, as the witness bore the immediate and personal responsibility for the death. It prevented capricious or malicious accusations by making the accuser personally accountable. Following this, the communal participation of "the hand of all the people" ensured that the act was a public disavowal of idolatry by the entire nation. It affirmed corporate unity in upholding God's law, removed the corporate defilement brought by apostasy, and reaffirmed the nation's absolute devotion to Yahweh, preventing the spread of spiritual contagion. This communal stoning ritual functioned as an act of purification, restoring the covenant integrity of the camp.

Practically, this verse exemplifies the severity with which God views any defection from Him or any effort to draw others away. For the Christian, while the physical execution is no longer applicable under the New Covenant, the principle of zeal against spiritual idolatry (anything that takes God's supreme place in our hearts or lives) remains paramount. It emphasizes the spiritual "killing" of idolatrous thoughts, practices, and temptations, whether within oneself (Col 3:5) or when dealing with spiritual leaders who seek to lead people astray from Christ (2 Cor 11:3-4). The New Testament equivalent involves church discipline (1 Cor 5), separation from false teachings (2 Cor 6:17), and maintaining the purity of the body of Christ by rejecting anything that undermines His exclusive lordship.