Ulangan 26:13-14

26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ¹  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ²  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ³  I have obeyed you ⁴  and have done everything you have commanded me.

Ulangan 29:19

29:19 When such a person ⁵  hears the words of this oath he secretly ⁶  blesses himself ⁷  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁸  This will destroy ⁹  the watered ground with the parched. ¹⁰ 

[26:13]  ¹ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ² tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ³ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ⁴ tn Heb “the Lord my God.” See note on “he” in 26:2.

[29:19]  ⁵ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁶ tn Heb “in his heart.”

[29:19]  ⁷ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ⁸ tn Heb “heart.”

[29:19]  ⁹ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ¹⁰ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”