Ulangan 2:22-23

2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day. 2:23 As for the Avvites ¹  who lived in settlements as far west as Gaza, Caphtorites ²  who came from Crete ³  destroyed them and settled down in their place.)

Ulangan 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ⁴  – 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. ⁵ 

Ulangan 9:10

9:10 The Lord gave me the two stone tablets, written by the very finger ⁶  of God, and on them was everything ⁷  he ⁸  said to you at the mountain from the midst of the fire at the time of that assembly.

Ulangan 9:25

Moses’ Plea on Behalf of the Lord’s Reputation

9:25 I lay flat on the ground before the Lord for forty days and nights, ⁹  for he ¹⁰  had said he would destroy you.

Ulangan 10:22

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. ¹¹ 

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ¹²  and keep the Passover to the Lord your God, for in that month ¹³  he ¹⁴  brought you out of Egypt by night.

Ulangan 25:18

25:18 how they met you along the way and cut off all your stragglers in the rear of the march when you were exhausted and tired; they were unafraid of God. ¹⁵ 

Ulangan 31:10

31:10 He ¹⁶  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ¹⁷  at the Feast of Temporary Shelters, ¹⁸ 

[2:23]  ¹ sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.

[2:23]  ² sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).

[2:23]  ³ tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).

[9:7]  ⁴ 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]  ⁵ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[9:10]  ⁶ 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]  ⁷ tn Heb “according to all the words.”

[9:10]  ⁸ tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[9:25]  ⁹ tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.

[9:25]  ¹⁰ tn Heb “the Lord.” See note on “he” in 9:3.

[10:22]  ¹¹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[16:1]  ¹² sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ¹³ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ¹⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:18]  ¹⁵ sn See Exod 17:8-16.

[31:10]  ¹⁶ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ¹⁷ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ¹⁸ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.