Ulangan 5:1-21
Konteks5:1 Then Moses called all the people of Israel together and said to them: 1 “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them! 5:2 The Lord our God made a covenant with us at Horeb. 5:3 He 2 did not make this covenant with our ancestors 3 but with us, we who are here today, all of us living now. 5:4 The Lord spoke face to face with you at the mountain, from the middle of the fire. 5:5 (I was standing between the Lord and you at that time to reveal to you the message 4 of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:
5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery. 5:7 You must not have any other gods 5 besides me. 6 5:8 You must not make for yourself an image 7 of anything in heaven above, on earth below, or in the waters beneath. 8 5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish 9 the sons, grandsons, and great-grandsons for the sin of the fathers who reject 10 me, 11 5:10 but I show covenant faithfulness 12 to the thousands 13 who choose 14 me and keep my commandments. 5:11 You must not make use of the name of the Lord your God for worthless purposes, 15 for the Lord will not exonerate anyone who abuses his name that way. 16 5:12 Be careful to observe 17 the Sabbath day just as the Lord your God has commanded you. 5:13 You are to work and do all your tasks in six days, 5:14 but the seventh day is the Sabbath 18 of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, 19 so that your male and female slaves, like yourself, may have rest. 5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. 20 That is why the Lord your God has commanded you to observe 21 the Sabbath day. 5:16 Honor 22 your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he 23 is about to give you. 5:17 You must not murder. 24 5:18 You must not commit adultery. 5:19 You must not steal. 5:20 You must not offer false testimony against another. 25 5:21 You must not desire 26 another man’s 27 wife, nor should you crave his 28 house, his field, his male and female servants, his ox, his donkey, or anything else he owns.” 29
Ulangan 5:6
Konteks5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.
Ulangan 4:1--9:29
Konteks4:1 Now, Israel, pay attention to the statutes and ordinances 30 I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 31 is giving you. 4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to 32 you. 4:3 You have witnessed what the Lord did at Baal Peor, 33 how he 34 eradicated from your midst everyone who followed Baal Peor. 35 4:4 But you who remained faithful to the Lord your God are still alive to this very day, every one of you. 4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in 36 the land you are about to enter and possess. 4:6 So be sure to do them, because this will testify of your wise understanding 37 to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise 38 people.” 4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him? 4:8 And what other great nation has statutes and ordinances as just 39 as this whole law 40 that I am about to share with 41 you today?
4:9 Again, however, pay very careful attention, 42 lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren. 4:10 You 43 stood before the Lord your God at Horeb and he 44 said to me, “Assemble the people before me so that I can tell them my commands. 45 Then they will learn to revere me all the days they live in the land, and they will instruct their children.” 4:11 You approached and stood at the foot of the mountain, a mountain ablaze to the sky above it 46 and yet dark with a thick cloud. 47 4:12 Then the Lord spoke to you from the middle of the fire; you heard speech but you could not see anything – only a voice was heard. 48 4:13 And he revealed to you the covenant 49 he has commanded you to keep, the ten commandments, 50 writing them on two stone tablets. 4:14 Moreover, at that same time the Lord commanded me to teach you statutes and ordinances for you to keep in the land which you are about to enter and possess. 51
4:15 Be very careful, 52 then, because you saw no form at the time the Lord spoke to you at Horeb from the middle of the fire. 4:16 I say this 53 so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female, 4:17 any kind of land animal, any bird that flies in the sky, 4:18 anything that crawls 54 on the ground, or any fish in the deep waters of the earth. 55 4:19 When you look up 56 to the sky 57 and see the sun, moon, and stars – the whole heavenly creation 58 – you must not be seduced to worship and serve them, 59 for the Lord your God has assigned 60 them to all the people 61 of the world. 62 4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, 63 to be his special people 64 as you are today. 4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he 65 is about to give you. 66 4:22 So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that 67 good land. 4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he 68 has forbidden 69 you. 4:24 For the Lord your God is a consuming fire; he is a jealous God. 70
4:25 After you have produced children and grandchildren and have been in the land a long time, 71 if you become corrupt and make an image of any kind 72 and do other evil things before the Lord your God that enrage him, 73 4:26 I invoke heaven and earth as witnesses against you 74 today that you will surely and swiftly be removed 75 from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be 76 annihilated. 4:27 Then the Lord will scatter you among the peoples and there will be very few of you 77 among the nations where the Lord will drive you. 4:28 There you will worship gods made by human hands – wood and stone that can neither see, hear, eat, nor smell. 4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. 78 4:30 In your distress when all these things happen to you in the latter days, 79 if you return to the Lord your God and obey him 80 4:31 (for he 81 is a merciful God), he will not let you down 82 or destroy you, for he cannot 83 forget the covenant with your ancestors that he confirmed by oath to them.
4:32 Indeed, ask about the distant past, starting from the day God created humankind 84 on the earth, and ask 85 from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it. 4:33 Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it? 4:34 Or has God 86 ever before tried to deliver 87 a nation from the middle of another nation, accompanied by judgments, 88 signs, wonders, war, strength, power, 89 and other very terrifying things like the Lord your God did for you in Egypt before your very eyes? 4:35 You have been taught that the Lord alone is God – there is no other besides him. 4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. 90 4:37 Moreover, because he loved 91 your ancestors, he chose their 92 descendants who followed them and personally brought you out of Egypt with his great power 4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. 93 4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other! 4:40 Keep his statutes and commandments that I am setting forth 94 today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.
4:41 Then Moses selected three cities in the Transjordan, toward the east. 4:42 Anyone who accidentally killed someone 95 without hating him at the time of the accident 96 could flee to one of those cities and be safe. 4:43 These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.
4:44 This is the law that Moses set before the Israelites. 97 4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt, 4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt. 4:47 They possessed his land and that of King Og of Bashan – both of whom were Amorite kings in the Transjordan, to the east. 4:48 Their territory extended 98 from Aroer at the edge of the Arnon valley as far as Mount Siyon 99 – that is, Hermon – 4:49 including all the Arabah of the Transjordan in the east to the sea of the Arabah, 100 beneath the watershed 101 of Pisgah.)
5:1 Then Moses called all the people of Israel together and said to them: 102 “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them! 5:2 The Lord our God made a covenant with us at Horeb. 5:3 He 103 did not make this covenant with our ancestors 104 but with us, we who are here today, all of us living now. 5:4 The Lord spoke face to face with you at the mountain, from the middle of the fire. 5:5 (I was standing between the Lord and you at that time to reveal to you the message 105 of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:
5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery. 5:7 You must not have any other gods 106 besides me. 107 5:8 You must not make for yourself an image 108 of anything in heaven above, on earth below, or in the waters beneath. 109 5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish 110 the sons, grandsons, and great-grandsons for the sin of the fathers who reject 111 me, 112 5:10 but I show covenant faithfulness 113 to the thousands 114 who choose 115 me and keep my commandments. 5:11 You must not make use of the name of the Lord your God for worthless purposes, 116 for the Lord will not exonerate anyone who abuses his name that way. 117 5:12 Be careful to observe 118 the Sabbath day just as the Lord your God has commanded you. 5:13 You are to work and do all your tasks in six days, 5:14 but the seventh day is the Sabbath 119 of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, 120 so that your male and female slaves, like yourself, may have rest. 5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. 121 That is why the Lord your God has commanded you to observe 122 the Sabbath day. 5:16 Honor 123 your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he 124 is about to give you. 5:17 You must not murder. 125 5:18 You must not commit adultery. 5:19 You must not steal. 5:20 You must not offer false testimony against another. 126 5:21 You must not desire 127 another man’s 128 wife, nor should you crave his 129 house, his field, his male and female servants, his ox, his donkey, or anything else he owns.” 130
5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. 131 Then he inscribed the words 132 on two stone tablets and gave them to me. 5:23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me. 5:24 You said, “The Lord our God has shown us his great glory 133 and we have heard him speak from the middle of the fire. It is now clear to us 134 that God can speak to human beings and they can keep on living. 5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die! 5:26 Who is there from the entire human race 135 who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived? 5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he 136 says to you; then we will pay attention and do it.” 5:28 When the Lord heard you speaking to me, he 137 said to me, “I have heard what these people have said to you – they have spoken well. 5:29 If only it would really be their desire to fear me and obey 138 all my commandments in the future, so that it may go well with them and their descendants forever. 5:30 Go and tell them, ‘Return to your tents!’ 5:31 But as for you, remain here with me so I can declare to you all the commandments, 139 statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” 140 5:32 Be careful, therefore, to do exactly what the Lord your God has commanded you; do not turn right or left! 5:33 Walk just as he 141 has commanded you so that you may live, that it may go well with you, and that you may live long 142 in the land you are going to possess.
6:1 Now these are the commandments, 143 statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed 144 6:2 and that you may so revere the Lord your God that you will keep all his statutes and commandments 145 that I am giving 146 you – you, your children, and your grandchildren – all your lives, to prolong your days. 6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number 147 – as the Lord, God of your ancestors, 148 said to you, you will have a land flowing with milk and honey.
6:4 Listen, Israel: The Lord is our God, the Lord is one! 149 6:5 You must love 150 the Lord your God with your whole mind, 151 your whole being, 152 and all your strength. 153
6:6 These words I am commanding you today must be kept in mind, 6:7 and you must teach 154 them to your children and speak of them as you sit in your house, as you walk along the road, 155 as you lie down, and as you get up. 6:8 You should tie them as a reminder on your forearm 156 and fasten them as symbols 157 on your forehead. 6:9 Inscribe them on the doorframes of your houses and gates. 158
6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build, 6:11 houses filled with choice things you did not accumulate, hewn out cisterns you did not dig, and vineyards and olive groves you did not plant – and you eat your fill, 6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. 159 6:13 You must revere the Lord your God, serve him, and take oaths using only his name. 6:14 You must not go after other gods, those 160 of the surrounding peoples, 6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. 161
6:16 You must not put the Lord your God to the test as you did at Massah. 162 6:17 Keep his 163 commandments very carefully, 164 as well as the stipulations and statutes he commanded you to observe. 6:18 Do whatever is proper 165 and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he 166 promised your ancestors, 6:19 and that you may drive out all your enemies just as the Lord said.
6:20 When your children 167 ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?” 6:21 you must say to them, 168 “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. 169 6:22 And he 170 brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family 171 before our very eyes. 6:23 He delivered us from there so that he could give us the land he had promised our ancestors. 6:24 The Lord commanded us to obey all these statutes and to revere him 172 so that it may always go well for us and he may preserve us, as he has to this day. 6:25 We will be innocent if we carefully keep all these commandments 173 before the Lord our God, just as he demands.” 174
7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, 175 Girgashites, 176 Amorites, 177 Canaanites, 178 Perizzites, 179 Hivites, 180 and Jebusites, 181 seven 182 nations more numerous and powerful than you – 7:2 and he 183 delivers them over to you and you attack them, you must utterly annihilate 184 them. Make no treaty 185 with them and show them no mercy! 7:3 You must not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, 7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you. 7:5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, 186 cut down their sacred Asherah poles, 187 and burn up their idols. 7:6 For you are a people holy 188 to the Lord your God. He 189 has chosen you to be his people, prized 190 above all others on the face of the earth.
7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples. 7:8 Rather it is because of his 191 love 192 for you and his faithfulness to the promise 193 he solemnly vowed 194 to your ancestors 195 that the Lord brought you out with great power, 196 redeeming 197 you from the place of slavery, from the power 198 of Pharaoh king of Egypt. 7:9 So realize that the Lord your God is the true God, 199 the faithful God who keeps covenant faithfully 200 with those who love him and keep his commandments, to a thousand generations, 7:10 but who pays back those who hate 201 him as they deserve and destroys them. He will not ignore 202 those who hate him but will repay them as they deserve! 7:11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.
7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you 203 as he promised 204 your ancestors. 7:13 He will love and bless you, and make you numerous. He will bless you with many children, 205 with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you. 7:14 You will be blessed beyond all peoples; there will be no barrenness 206 among you or your livestock. 7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.
7:16 You must destroy 207 all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship 208 their gods, for that will be a snare to you. 7:17 If you think, “These nations are more numerous than I – how can I dispossess them?” 7:18 you must not fear them. You must carefully recall 209 what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments 210 you saw, the signs and wonders, the strength and power 211 by which he 212 brought you out – thus the Lord your God will do to all the people you fear. 7:20 Furthermore, the Lord your God will release hornets 213 among them until the very last ones who hide from you 214 perish. 7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God. 7:22 He, 215 the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you. 7:23 The Lord your God will give them over to you; he will throw them into a great panic 216 until they are destroyed. 7:24 He will hand over their kings to you and you will erase their very names from memory. 217 Nobody will be able to resist you until you destroy them. 7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent 218 to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath 219 along with it. 220 You must absolutely detest 221 and abhor it, 222 for it is an object of divine wrath.
8:1 You must keep carefully all these commandments 223 I am giving 224 you today so that you may live, increase in number, 225 and go in and occupy the land that the Lord promised to your ancestors. 226 8:2 Remember the whole way by which he 227 has brought you these forty years through the desert 228 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. 229 He did this to teach you 230 that humankind 231 cannot live by bread 232 alone, but also by everything that comes from the Lord’s mouth. 233 8:4 Your clothing did not wear out nor did your feet swell all these forty years. 8:5 Be keenly aware that just as a parent disciplines his child, 234 the Lord your God disciplines you. 8:6 So you must keep his 235 commandments, live according to his standards, 236 and revere him. 8:7 For the Lord your God is bringing you to a good land, a land of brooks, 237 springs, and fountains flowing forth in valleys and hills, 8:8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey, 8:9 a land where you may eat food 238 in plenty and find no lack of anything, a land whose stones are iron 239 and from whose hills you can mine copper. 8:10 You will eat your fill and then praise the Lord your God because of the good land he has given you.
8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure 240 you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery, 8:15 and who brought you through the great, fearful desert of venomous serpents 241 and scorpions, an arid place with no water. He made water flow 242 from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you 243 and eventually bring good to you. 8:17 Be careful 244 not to say, “My own ability and skill 245 have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 246 even as he has to this day. 8:19 Now if you forget the Lord your God at all 247 and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated. 8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you 248 because you would not obey him. 249
9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. 250 9:2 They include the Anakites, 251 a numerous 252 and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?” 9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he 253 has told you. 9:4 Do not think to yourself after the Lord your God has driven them out before you, “Because of my own righteousness the Lord has brought me here to possess this land.” It is because of the wickedness of these nations that the Lord is driving them out ahead of you. 9:5 It is not because of your righteousness, or even your inner uprightness, 254 that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he 255 made on oath to your ancestors, 256 to Abraham, Isaac, and Jacob. 9:6 Understand, therefore, that it is not because of your righteousness that the Lord your God is about to give you this good land as a possession, for you are a stubborn 257 people!
9:7 Remember – don’t ever forget 258 – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. 259 9:8 At Horeb you provoked him and he was angry enough with you to destroy you. 9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there 260 forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 261 of God, and on them was everything 262 he 263 said to you at the mountain from the midst of the fire at the time of that assembly. 9:11 Now at the end of the forty days and nights the Lord presented me with the two stone tablets, the tablets of the covenant. 9:12 And he said to me, “Get up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.” 264 9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 265 lot! 9:14 Stand aside 266 and I will destroy them, obliterating their very name from memory, 267 and I will make you into a stronger and more numerous nation than they are.”
9:15 So I turned and went down the mountain while it 268 was blazing with fire; the two tablets of the covenant were in my hands. 9:16 When I looked, you had indeed sinned against the Lord your God and had cast for yourselves a metal calf; 269 you had quickly turned aside from the way he 270 had commanded you! 9:17 I grabbed the two tablets, threw them down, 271 and shattered them before your very eyes. 9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him. 9:19 For I was terrified at the Lord’s intense anger 272 that threatened to destroy you. But he 273 listened to me this time as well. 9:20 The Lord was also angry enough at Aaron to kill him, but at that time I prayed for him 274 too. 9:21 As for your sinful thing 275 that you had made, the calf, I took it, melted it down, 276 ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain. 9:22 Moreover, you continued to provoke the Lord at Taberah, 277 Massah, 278 and Kibroth-Hattaavah. 279 9:23 And when he 280 sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God 281 and would neither believe nor obey him. 9:24 You have been rebelling against him 282 from the very first day I knew you!
9:25 I lay flat on the ground before the Lord for forty days and nights, 283 for he 284 had said he would destroy you. 9:26 I prayed to him: 285 O, Lord God, 286 do not destroy your people, your valued property 287 that you have powerfully redeemed, 288 whom you brought out of Egypt by your strength. 289 9:27 Remember your servants Abraham, Isaac, and Jacob; ignore the stubbornness, wickedness, and sin of these people. 9:28 Otherwise the people of the land 290 from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” 291 9:29 They are your people, your valued property, 292 whom you brought out with great strength and power. 293
Ulangan 10:12-22
Konteks10:12 Now, Israel, what does the Lord your God require of you except to revere him, 294 to obey all his commandments, 295 to love him, to serve him 296 with all your mind and being, 297 10:13 and to keep the Lord’s commandments and statutes that I am giving 298 you today for your own good? 10:14 The heavens – indeed the highest heavens – belong to the Lord your God, as does the earth and everything in it. 10:15 However, only to your ancestors did he 299 show his loving favor, 300 and he chose you, their descendants, 301 from all peoples – as is apparent today. 10:16 Therefore, cleanse 302 your heart and stop being so stubborn! 303 10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe, 10:18 who justly treats 304 the orphan and widow, and who loves resident foreigners, giving them food and clothing. 10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt. 10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name. 10:21 He is the one you should praise; 305 he is your God, the one who has done these great and awesome things for you that you have seen. 10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky. 306
[5:1] 1 tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”
[5:3] 2 tn Heb “the
[5:5] 4 tn Or “word” (so KJV, NASB, NIV); NRSV “words.”
[5:7] 5 tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.
[5:7] 6 tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the
[5:8] 7 tn Heb “an image, any likeness.”
[5:8] 8 tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”
[5:9] 9 tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
[5:9] 10 tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).
[5:9] 11 tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).
[5:10] 12 tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.
[5:10] 13 tc By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the MT reading “thousands.” However, no
[5:10] tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.
[5:10] 14 tn Heb “love.” See note on the word “reject” in v. 9.
[5:11] 15 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
[5:11] 16 tn Heb “who takes up his name to emptiness.”
[5:12] 17 tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).
[5:14] 18 tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).
[5:14] 19 tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”
[5:15] 20 tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”
[5:15] 21 tn Or “keep” (so KJV, NRSV).
[5:16] 22 tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.
[5:16] 23 tn Heb “the
[5:17] 24 tn Traditionally “kill” (so KJV, ASV, RSV, NAB). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16-17), so the technical meaning here is “murder.”
[5:20] 25 tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.
[5:21] 26 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.
[5:21] 27 tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.
[5:21] 28 tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.
[5:21] 29 tn Heb “or anything that is your neighbor’s.”
[4:1] 30 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
[4:1] 31 tn Heb “fathers” (also in vv. 31, 37).
[4:3] 33 tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29.
[4:3] 34 tn Heb “the
[4:3] 35 tn Or “
[4:5] 36 tn Heb “in the midst of” (so ASV).
[4:6] 37 tn Heb “it is wisdom and understanding.”
[4:6] 38 tn Heb “wise and understanding.”
[4:8] 39 tn Or “pure”; or “fair”; Heb “righteous.”
[4:8] 40 tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
[4:8] 41 tn Heb “place before.”
[4:9] 42 tn Heb “watch yourself and watch your soul carefully.”
[4:10] 43 tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.
[4:10] 44 tn Heb “the
[4:10] 45 tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”
[4:11] 46 tn Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[4:11] 47 tn Heb “darkness, cloud, and heavy cloud.”
[4:12] 48 tn The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.
[4:13] 49 sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.
[4:13] 50 tn Heb “the ten words.”
[4:14] 51 tn Heb “to which you are crossing over to possess it.”
[4:15] 52 tn Heb “give great care to your souls.”
[4:16] 53 tn The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.
[4:18] 54 tn Heb “creeping thing.”
[4:18] 55 tn Heb “under the earth.”
[4:19] 56 tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.
[4:19] 57 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[4:19] 58 tn Heb “all the host of heaven.”
[4:19] 59 tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.
[4:19] 62 tn Heb “under all the heaven.”
[4:19] sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.
[4:20] 63 tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.
[4:20] 64 tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.
[4:21] 65 tn Heb “the
[4:21] 66 tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”
[4:22] 67 tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”
[4:23] 68 tn Heb “the
[4:24] 70 tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the
[4:25] 71 tn Heb “have grown old in the land,” i.e., been there for a long time.
[4:25] 72 tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”
[4:25] 73 tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.
[4:26] 74 sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the
[4:26] 75 tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”
[4:26] 76 tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.
[4:27] 77 tn Heb “you will be left men (i.e., few) of number.”
[4:29] 78 tn Or “mind and being.” See Deut 6:5.
[4:30] 79 sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.
[4:30] 80 tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.
[4:31] 81 tn Heb “the
[4:31] 82 tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).
[4:31] 83 tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.
[4:32] 84 tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
[4:32] 85 tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
[4:34] 86 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).
[4:34] 87 tn Heb “tried to go to take for himself.”
[4:34] 88 tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).
[4:34] 89 tn Heb “by strong hand and by outstretched arm.”
[4:36] 90 tn Heb “and his words you heard from the midst of the fire.”
[4:37] 91 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.
[4:37] 92 tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.
[4:38] 93 tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.
[4:40] 94 tn Heb “commanding” (so NRSV).
[4:42] 95 tn Heb “the slayer who slew his neighbor without knowledge.”
[4:42] 96 tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.
[4:44] 97 tn Heb “the sons of Israel” (likewise in the following verse).
[4:48] 98 tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences.
[4:48] 99 sn Mount Siyon (the Hebrew name is שִׂיאֹן [si’on], not to be confused with Zion [צִיּוֹן, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).
[4:49] 100 sn The sea of the Arabah refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).
[4:49] 101 tn The meaning of the Hebrew term אַשְׁדֹּת (’ashdot) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV, NRSV, NLT) or “watershed” (NEB).
[5:1] 102 tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”
[5:3] 103 tn Heb “the
[5:5] 105 tn Or “word” (so KJV, NASB, NIV); NRSV “words.”
[5:7] 106 tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.
[5:7] 107 tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the
[5:8] 108 tn Heb “an image, any likeness.”
[5:8] 109 tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”
[5:9] 110 tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
[5:9] 111 tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).
[5:9] 112 tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).
[5:10] 113 tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.
[5:10] 114 tc By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the MT reading “thousands.” However, no
[5:10] tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.
[5:10] 115 tn Heb “love.” See note on the word “reject” in v. 9.
[5:11] 116 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
[5:11] 117 tn Heb “who takes up his name to emptiness.”
[5:12] 118 tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).
[5:14] 119 tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).
[5:14] 120 tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”
[5:15] 121 tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”
[5:15] 122 tn Or “keep” (so KJV, NRSV).
[5:16] 123 tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.
[5:16] 124 tn Heb “the
[5:17] 125 tn Traditionally “kill” (so KJV, ASV, RSV, NAB). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16-17), so the technical meaning here is “murder.”
[5:20] 126 tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.
[5:21] 127 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.
[5:21] 128 tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.
[5:21] 129 tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.
[5:21] 130 tn Heb “or anything that is your neighbor’s.”
[5:22] 131 tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”
[5:22] 132 tn Heb “them”; the referent (the words spoken by the
[5:24] 133 tn Heb “his glory and his greatness.”
[5:24] 134 tn Heb “this day we have seen.”
[5:26] 135 tn Heb “who is there of all flesh.”
[5:27] 136 tn Heb “the
[5:28] 137 tn Heb “the
[5:29] 138 tn Heb “keep” (so KJV, NAB, NIV, NRSV).
[5:31] 139 tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.
[5:31] 140 tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”
[5:33] 141 tn Heb “the
[5:33] 142 tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”
[6:1] 143 tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.
[6:1] 144 tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”
[6:2] 145 tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.
[6:2] 146 tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[6:3] 147 tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.
[6:3] 148 tn Heb “fathers” (also in vv. 10, 18, 23).
[6:4] 149 tn Heb “the
[6:4] sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
[6:5] 150 tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the
[6:5] 151 tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.
[6:5] 152 tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.
[6:5] 153 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
[6:7] 154 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
[6:7] 155 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[6:8] 156 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
[6:8] 157 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
[6:9] 158 sn The Hebrew term מְזוּזֹת (mÿzuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
[6:12] 159 tn Heb “out of the house of slavery” (so NASB, NRSV).
[6:14] 160 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
[6:15] 161 tn Heb “lest the anger of the
[6:16] 162 sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the
[6:17] 163 tn Heb “the commandments of the
[6:17] 164 tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”
[6:18] 166 tn Heb “the
[6:21] 168 tn Heb “to your son.”
[6:21] 169 tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The
[6:22] 170 tn Heb “the
[6:22] 171 tn Heb “house,” referring to the entire household.
[6:24] 172 tn Heb “the
[6:25] 173 tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.
[6:25] 174 tn Heb “as he has commanded us” (so NIV, NRSV).
[7:1] 175 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
[7:1] 176 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
[7:1] 177 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
[7:1] 178 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000
[7:1] 179 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
[7:1] 180 sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).
[7:1] 181 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
[7:1] 182 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
[7:2] 183 tn Heb “the
[7:2] 184 tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”
[7:2] 185 tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”
[7:5] 186 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the
[7:5] 187 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[7:6] 188 tn That is, “set apart.”
[7:6] 189 tn Heb “the
[7:6] 190 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
[7:8] 191 tn Heb “the
[7:8] 192 tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
[7:8] 193 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
[7:8] 194 tn Heb “swore on oath.”
[7:8] 195 tn Heb “fathers” (also in vv. 12, 13).
[7:8] 196 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
[7:8] 197 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the
[7:8] 198 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
[7:9] 199 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
[7:9] 200 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).
[7:10] 201 tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).
[7:10] 202 tn Heb “he will not hesitate concerning.”
[7:12] 203 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
[7:12] 204 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
[7:13] 205 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
[7:14] 206 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.
[7:16] 207 tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”
[7:16] 208 tn Or “serve” (so KJV, NIV, NRSV).
[7:18] 209 tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”
[7:19] 210 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
[7:19] 211 tn Heb “the strong hand and outstretched arm.” See 4:34.
[7:19] 212 tn Heb “the
[7:20] 213 tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).
[7:20] 214 tn Heb “the remnant and those who hide themselves.”
[7:22] 215 tn Heb “the
[7:23] 216 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
[7:24] 217 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
[7:25] 218 tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the
[7:26] 219 tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.
[7:26] sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.
[7:26] 220 tn Or “like it is.”
[7:26] 221 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
[7:26] 222 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
[8:1] 223 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
[8:1] 224 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
[8:1] 225 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
[8:1] 226 tn Heb “fathers” (also in vv. 16, 18).
[8:2] 227 tn Heb “the
[8:2] 228 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
[8:3] 229 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
[8:3] 230 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
[8:3] 231 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
[8:3] 232 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
[8:3] 233 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
[8:5] 234 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
[8:6] 235 tn Heb “the commandments of the
[8:6] 236 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.
[8:9] 238 tn The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).
[8:9] 239 sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.
[8:14] 240 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
[8:15] 241 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).
[8:15] 242 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
[8:16] 243 tn Heb “in order to humble you and in order to test you.” See 8:2.
[8:17] 244 tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.
[8:17] 245 tn Heb “my strength and the might of my hand.”
[8:18] 246 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
[8:19] 247 tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).
[8:20] 248 tn Heb “so you will perish.”
[8:20] 249 tn Heb “listen to the voice of the
[9:1] 250 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[9:2] 251 sn Anakites. See note on this term in Deut 1:28.
[9:2] 252 tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).
[9:3] 253 tn Heb “the
[9:5] 254 tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the
[9:5] 255 tn Heb “the
[9:6] 257 tn Heb “stiff-necked” (so KJV, NAB, NIV).
[9:6] sn The Hebrew word translated stubborn means “stiff-necked.” The image is that of a draft animal that is unsubmissive to the rein or yoke and refuses to bend its neck to draw the load. This is an apt description of OT Israel (Exod 32:9; 33:3, 5; 34:9; Deut 9:13).
[9:7] 258 tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.
[9:7] 259 tn Heb “the
[9:9] 260 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
[9:10] 261 sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).
[9:10] 262 tn Heb “according to all the words.”
[9:10] 263 tn Heb “the
[9:12] 264 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some
[9:13] 265 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
[9:14] 266 tn Heb “leave me alone.”
[9:14] 267 tn Heb “from under heaven.”
[9:15] 268 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
[9:16] 269 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
[9:16] 270 tn Heb “the
[9:17] 271 tn The Hebrew text includes “from upon my two hands,” but as this seems somewhat obvious and redundant, it has been left untranslated for stylistic reasons.
[9:19] 272 tn Heb “the anger and the wrath.” Although many English versions translate as two terms, this construction is a hendiadys which serves to intensify the emotion (cf. NAB, TEV “fierce anger”).
[9:19] 273 tn Heb “the
[9:20] 274 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
[9:21] 275 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 276 tn Heb “burned it with fire.”
[9:22] 277 sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (ba’ar, “to burn”), thus, here, “burning.” The reference is to the
[9:22] 278 sn Massah. See note on this term in Deut 6:16.
[9:22] 279 sn Kibroth-Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35).
[9:23] 280 tn Heb “the
[9:23] 281 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 282 tn Heb “the
[9:25] 283 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
[9:25] 284 tn Heb “the
[9:26] 285 tn Heb “the
[9:26] 286 tn Heb “Lord
[9:26] 287 tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.
[9:26] 288 tn Heb “you have redeemed in your greatness.”
[9:26] 289 tn Heb “by your strong hand.”
[9:28] 290 tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.
[9:28] 291 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
[9:29] 292 tn Heb “your inheritance.” See note at v. 26.
[9:29] 293 tn Heb “an outstretched arm.”
[10:12] 294 tn Heb “the
[10:12] 295 tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”
[10:12] 296 tn Heb “the
[10:12] 297 tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.
[10:13] 298 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[10:15] 299 tn Heb “the
[10:15] 300 tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the
[10:15] 301 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[10:16] 302 tn Heb “circumcise the foreskin of” (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9-14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26).
[10:16] 303 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
[10:18] 304 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[10:21] 305 tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).
[10:22] 306 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
