Ulangan 8:1--11:32
Konteks8:1 You must keep carefully all these commandments 1 I am giving 2 you today so that you may live, increase in number, 3 and go in and occupy the land that the Lord promised to your ancestors. 4 8:2 Remember the whole way by which he 5 has brought you these forty years through the desert 6 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. 7 He did this to teach you 8 that humankind 9 cannot live by bread 10 alone, but also by everything that comes from the Lord’s mouth. 11 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, 12 the Lord your God disciplines you. 8:6 So you must keep his 13 commandments, live according to his standards, 14 and revere him. 8:7 For the Lord your God is bringing you to a good land, a land of brooks, 15 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 16 in plenty and find no lack of anything, a land whose stones are iron 17 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 18 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 19 and scorpions, an arid place with no water. He made water flow 20 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 21 and eventually bring good to you. 8:17 Be careful 22 not to say, “My own ability and skill 23 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, 24 even as he has to this day. 8:19 Now if you forget the Lord your God at all 25 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 26 because you would not obey him. 27
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. 28 9:2 They include the Anakites, 29 a numerous 30 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 31 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, 32 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 33 made on oath to your ancestors, 34 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 35 people!
9:7 Remember – don’t ever forget 36 – 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. 37 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 38 forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 39 of God, and on them was everything 40 he 41 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.” 42 9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 43 lot! 9:14 Stand aside 44 and I will destroy them, obliterating their very name from memory, 45 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 46 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; 47 you had quickly turned aside from the way he 48 had commanded you! 9:17 I grabbed the two tablets, threw them down, 49 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 50 that threatened to destroy you. But he 51 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 52 too. 9:21 As for your sinful thing 53 that you had made, the calf, I took it, melted it down, 54 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, 55 Massah, 56 and Kibroth-Hattaavah. 57 9:23 And when he 58 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 59 and would neither believe nor obey him. 9:24 You have been rebelling against him 60 from the very first day I knew you!
9:25 I lay flat on the ground before the Lord for forty days and nights, 61 for he 62 had said he would destroy you. 9:26 I prayed to him: 63 O, Lord God, 64 do not destroy your people, your valued property 65 that you have powerfully redeemed, 66 whom you brought out of Egypt by your strength. 67 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 68 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.” 69 9:29 They are your people, your valued property, 70 whom you brought out with great strength and power. 71
10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. 72 10:2 I will write on the tablets the same words 73 that were on the first tablets you broke, and you must put them into the ark.” 10:3 So I made an ark of acacia 74 wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands. 10:4 The Lord 75 then wrote on the tablets the same words, 76 the ten commandments, 77 which he 78 had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he 79 gave them to me. 10:5 Then I turned, went down the mountain, and placed the tablets into the ark I had made – they are still there, just as the Lord commanded me.
10:6 “During those days the Israelites traveled from Beeroth Bene-Yaaqan 80 to Moserah. 81 There Aaron died and was buried, and his son Eleazar became priest in his place. 10:7 From there they traveled to Gudgodah, 82 and from Gudgodah to Jotbathah, 83 a place of flowing streams. 10:8 At that time the Lord set apart the tribe of Levi 84 to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings 85 in his name, as they do to this very day. 10:9 Therefore Levi has no allotment or inheritance 86 among his brothers; 87 the Lord is his inheritance just as the Lord your God told him. 10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you. 10:11 Then he 88 said to me, “Get up, set out leading 89 the people so they may go and possess 90 the land I promised to give to their ancestors.” 91
10:12 Now, Israel, what does the Lord your God require of you except to revere him, 92 to obey all his commandments, 93 to love him, to serve him 94 with all your mind and being, 95 10:13 and to keep the Lord’s commandments and statutes that I am giving 96 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 97 show his loving favor, 98 and he chose you, their descendants, 99 from all peoples – as is apparent today. 10:16 Therefore, cleanse 100 your heart and stop being so stubborn! 101 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 102 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; 103 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. 104
11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 105 at all times. 11:2 Bear in mind today that I am not speaking 106 to your children who have not personally experienced the judgments 107 of the Lord your God, which revealed 108 his greatness, strength, and power. 109 11:3 They did not see 110 the awesome deeds he performed 111 in the midst of Egypt against Pharaoh king of Egypt and his whole land, 11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 112 overwhelm them while they were pursuing you and he 113 annihilated them. 114 11:5 They did not see 115 what he did to you in the desert before you reached this place, 11:6 or what he did to Dathan and Abiram, 116 sons of Eliab the Reubenite, 117 when the earth opened its mouth in the middle of the Israelite camp 118 and swallowed them, their families, 119 their tents, and all the property they brought with them. 120 11:7 I am speaking to you 121 because you are the ones who saw all the great deeds of the Lord!
11:8 Now pay attention to all the commandments 122 I am giving 123 you today, so that you may be strong enough to enter and possess the land where you are headed, 124 11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors 125 and their descendants, a land flowing with milk and honey. 11:10 For the land where you are headed 126 is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand 127 like a vegetable garden. 11:11 Instead, the land you are crossing the Jordan to occupy 128 is one of hills and valleys, a land that drinks in water from the rains, 129 11:12 a land the Lord your God looks after. 130 He is constantly attentive to it 131 from the beginning to the end of the year. 132 11:13 Now, if you pay close attention 133 to my commandments that I am giving you today and love 134 the Lord your God and serve him with all your mind and being, 135 11:14 then he promises, 136 “I will send rain for your land 137 in its season, the autumn and the spring rains, 138 so that you may gather in your grain, new wine, and olive oil. 11:15 I will provide pasture 139 for your livestock and you will eat your fill.”
11:16 Make sure you do not turn away to serve and worship other gods! 140 11:17 Then the anger of the Lord will erupt 141 against you and he will close up the sky 142 so that it does not rain. The land will not yield its produce, and you will soon be removed 143 from the good land that the Lord 144 is about to give you. 11:18 Fix these words of mine into your mind and being, 145 and tie them as a reminder on your hands and let them be symbols 146 on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, 147 as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. 148 11:22 For if you carefully observe all of these commandments 149 I am giving you 150 and love the Lord your God, live according to his standards, 151 and remain loyal to him, 11:23 then he 152 will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you. 11:24 Every place you set your foot 153 will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 154 11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
11:26 Take note – I am setting before you today a blessing and a curse: 155 11:27 the blessing if you take to heart 156 the commandments of the Lord your God that I am giving you today, 11:28 and the curse if you pay no attention 157 to his 158 commandments and turn from the way I am setting before 159 you today to pursue 160 other gods you have not known. 11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. 161 11:30 Are they not across the Jordan River, 162 toward the west, in the land of the Canaanites who live in the Arabah opposite Gilgal 163 near the oak 164 of Moreh? 11:31 For you are about to cross the Jordan to possess the land the Lord your God is giving you, and you will possess and inhabit it. 11:32 Be certain to keep all the statutes and ordinances that I am presenting to you today.
[8:1] 1 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] 2 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
[8:1] 3 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
[8:1] 4 tn Heb “fathers” (also in vv. 16, 18).
[8:2] 5 tn Heb “the
[8:2] 6 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
[8:3] 7 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] 8 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] 9 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
[8:3] 10 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
[8:3] 11 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] 12 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
[8:6] 13 tn Heb “the commandments of the
[8:6] 14 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] 16 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] 17 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] 18 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] 19 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] 20 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] 21 tn Heb “in order to humble you and in order to test you.” See 8:2.
[8:17] 22 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] 23 tn Heb “my strength and the might of my hand.”
[8:18] 24 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] 25 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] 26 tn Heb “so you will perish.”
[8:20] 27 tn Heb “listen to the voice of the
[9:1] 28 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[9:2] 29 sn Anakites. See note on this term in Deut 1:28.
[9:2] 30 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] 31 tn Heb “the
[9:5] 32 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] 33 tn Heb “the
[9:6] 35 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] 36 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] 37 tn Heb “the
[9:9] 38 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
[9:10] 39 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] 40 tn Heb “according to all the words.”
[9:10] 41 tn Heb “the
[9:12] 42 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some
[9:13] 43 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
[9:14] 44 tn Heb “leave me alone.”
[9:14] 45 tn Heb “from under heaven.”
[9:15] 46 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
[9:16] 47 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
[9:16] 48 tn Heb “the
[9:17] 49 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] 50 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] 51 tn Heb “the
[9:20] 52 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
[9:21] 53 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 54 tn Heb “burned it with fire.”
[9:22] 55 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] 56 sn Massah. See note on this term in Deut 6:16.
[9:22] 57 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] 58 tn Heb “the
[9:23] 59 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 60 tn Heb “the
[9:25] 61 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
[9:25] 62 tn Heb “the
[9:26] 63 tn Heb “the
[9:26] 64 tn Heb “Lord
[9:26] 65 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] 66 tn Heb “you have redeemed in your greatness.”
[9:26] 67 tn Heb “by your strong hand.”
[9:28] 68 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] 69 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
[9:29] 70 tn Heb “your inheritance.” See note at v. 26.
[9:29] 71 tn Heb “an outstretched arm.”
[10:1] 72 tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.
[10:2] 73 sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the
[10:3] 74 sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.
[10:4] 75 tn Heb “he”; the referent (the
[10:4] 76 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
[10:4] 77 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
[10:4] 78 tn Heb “the
[10:4] 79 tn Heb “the
[10:6] 80 sn Beeroth Bene-Yaaqan. This Hebrew name could be translated “the wells of Bene-Yaaqan” or “the wells of the sons of Yaaqan,” a site whose location cannot be determined (cf. Num 33:31-32; 1 Chr 1:42).
[10:6] 81 sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.
[10:7] 82 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
[10:7] 83 sn Jotbathah. This place, whose Hebrew name can be translated “place of wadis,” is possibly modern Ain Tabah, just north of Eilat, or Tabah, 6.5 mi (11 km) south of Eilat on the west shore of the Gulf of Aqaba.
[10:8] 84 sn The
[10:8] 85 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
[10:9] 86 sn Levi has no allotment or inheritance. As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use (Num 35:1-8; Josh 21:1-42). But theirs was a far greater inheritance, for the
[10:9] 87 tn That is, among the other Israelite tribes.
[10:11] 88 tn Heb “the
[10:11] 89 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
[10:11] 90 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
[10:11] 91 tn Heb “fathers” (also in vv. 15, 22).
[10:12] 92 tn Heb “the
[10:12] 93 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] 94 tn Heb “the
[10:12] 95 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] 96 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[10:15] 97 tn Heb “the
[10:15] 98 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] 99 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[10:16] 100 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] 101 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
[10:18] 102 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[10:21] 103 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] 104 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:1] 105 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).
[11:2] 106 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
[11:2] 107 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
[11:2] 108 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
[11:2] 109 tn Heb “his strong hand and his stretched-out arm.”
[11:3] 110 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
[11:3] 111 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
[11:4] 112 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
[11:4] 113 tn Heb “the
[11:4] 114 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
[11:5] 115 tn See note on these same words in v. 3.
[11:6] 116 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
[11:6] 117 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
[11:6] 118 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
[11:6] 119 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
[11:6] 120 tn Heb “and all the substance which was at their feet.”
[11:7] 121 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
[11:8] 122 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
[11:8] 123 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
[11:8] 124 tn Heb “which you are crossing over there to possess it.”
[11:9] 125 tn Heb “fathers” (also in v. 21).
[11:10] 126 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
[11:10] 127 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
[11:11] 128 tn Heb “which you are crossing over there to possess it.”
[11:11] 129 tn Heb “rain of heaven.”
[11:12] 130 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
[11:12] 131 tn Heb “the eyes of the
[11:12] sn Constantly attentive to it. This attention to the land by the
[11:12] 132 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
[11:13] 133 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
[11:13] 134 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
[11:13] 135 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:14] 136 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
[11:14] 137 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
[11:14] 138 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
[11:15] 139 tn Heb “grass in your field.”
[11:16] 140 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
[11:17] 141 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
[11:17] 142 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:17] 143 tn Or “be destroyed”; NAB, NIV “will soon perish.”
[11:17] 144 tn Heb “the
[11:18] 145 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:18] 146 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
[11:19] 147 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[11:21] 148 tn Heb “like the days of the heavens upon the earth,” that is, forever.
[11:22] 149 tn Heb “this commandment.” See note at Deut 5:30.
[11:22] 150 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
[11:22] 151 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
[11:23] 152 tn Heb “the
[11:24] 153 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
[11:24] 154 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
[11:26] 155 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1–28:68. Here Moses adumbrates the whole by way of anticipation.
[11:27] 156 tn Heb “listen to,” that is, obey.
[11:28] 157 tn Heb “do not listen to,” that is, do not obey.
[11:28] 158 tn Heb “the commandments of the
[11:28] 159 tn Heb “am commanding” (so NASB, NRSV).
[11:28] 160 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
[11:29] 161 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the
[11:30] 162 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
[11:30] 163 sn Gilgal. From a Hebrew verb root גָלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
[11:30] 164 tc The MT plural “oaks” (אֵלוֹנֵי, ’eloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ’elon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrá, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwr’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
