Ulangan 1:45

1:45 Then you came back and wept before the Lord, but he ¹  paid no attention to you whatsoever. ² 

Ulangan 1:1

The Covenant Setting

1:1 This is what ³  Moses said to the assembly of Israel ⁴  in the Transjordanian ⁵  wastelands, the arid country opposite ⁶  Suph, ⁷  between ⁸  Paran ⁹  and Tophel, ¹⁰  Laban, ¹¹  Hazeroth, ¹²  and Di Zahab ¹³ 

1 Samuel 8:18

8:18 In that day you will cry out because of your king whom you have chosen for yourselves, but the Lord won’t answer you in that day.” ¹⁴ 

Ayub 15:31

15:31 Let him not trust in what is worthless, ¹⁵ 

deceiving himself;

for worthlessness will be his reward. ¹⁶ 

Amsal 15:8

15:8 The Lord abhors ¹⁷  the sacrifices ¹⁸  of the wicked, ¹⁹ 

but the prayer ²⁰  of the upright pleases him. ²¹ 

[1:45]  ¹ tn Heb “the Lord.” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy.

[1:45]  ² tn Heb “did not hear your voice and did not turn an ear to you.”

[1:1]  ³ tn Heb “These are the words.”

[1:1]  ⁴ tn Heb “to all Israel.”

[1:1]  ⁵ tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.

[1:1]  ⁶ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

[1:1]  ⁷ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

[1:1]  ⁸ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

[1:1]  ⁹ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

[1:1]  ¹⁰ sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.

[1:1]  ¹¹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

[1:1]  ¹² sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

[1:1]  ¹³ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

[8:18]  ¹⁴ tc The LXX adds “because you have chosen for yourselves a king.”

[15:31]  ¹⁵ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

[15:31]  ¹⁶ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

[15:8]  ¹⁷ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as a subjective genitive: “the Lord abhors.” Cf. NIV “the Lord detests”; NCV, NLT “the Lord hates”; CEV “the Lord is disgusted.”

[15:8]  ¹⁸ tn Heb “sacrifice” (so many English versions).

[15:8]  ¹⁹ sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

[15:8]  ²⁰ sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).

[15:8]  ²¹ tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.