Ulangan 1:3

1:3 However, it was not until ¹  the first day of the eleventh month ²  of the fortieth year ³  that Moses addressed the Israelites just as ⁴  the Lord had instructed him to do.

Ulangan 1:8

1:8 Look! I have already given the land to you. ⁵  Go, occupy the territory that I, ⁶  the Lord, promised ⁷  to give to your ancestors ⁸  Abraham, Isaac, and Jacob, and to their descendants.” ⁹ 

Ulangan 2:4

2:4 Instruct ¹⁰  these people as follows: ‘You are about to cross the border of your relatives ¹¹  the descendants of Esau, ¹²  who inhabit Seir. They will be afraid of you, so watch yourselves carefully.

Ulangan 2:23

2:23 As for the Avvites ¹³  who lived in settlements as far west as Gaza, Caphtorites ¹⁴  who came from Crete ¹⁵  destroyed them and settled down in their place.)

Ulangan 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ¹⁶  the route to Bashan, ¹⁷  but King Og of Bashan and his whole army ¹⁸  came out to meet us in battle at Edrei. ¹⁹ 

Ulangan 3:8

3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon ²⁰ 

Ulangan 4:42

4:42 Anyone who accidentally killed someone ²¹  without hating him at the time of the accident ²²  could flee to one of those cities and be safe.

Ulangan 5:5

5:5 (I was standing between the Lord and you at that time to reveal to you the message ²³  of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:

Ulangan 5:23

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.

Ulangan 5:26

5:26 Who is there from the entire human race ²⁴  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 6:11

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,

Ulangan 6:18

6:18 Do whatever is proper ²⁵  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 ²⁶  promised your ancestors,

Ulangan 7:4

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.

Ulangan 7:14

7:14 You will be blessed beyond all peoples; there will be no barrenness ²⁷  among you or your livestock.

Ulangan 8:11

Exhortation to Remember That Blessing Comes from God

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.

Ulangan 8:16

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 ²⁸  and eventually bring good to you.

Ulangan 9:6

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 ²⁹  people!

Ulangan 9:29

9:29 They are your people, your valued property, ³⁰  whom you brought out with great strength and power. ³¹ 

Ulangan 10:6

Conclusion of the Historical Resume

10:6 “During those days the Israelites traveled from Beeroth Bene-Yaaqan ³²  to Moserah. ³³  There Aaron died and was buried, and his son Eleazar became priest in his place.

Ulangan 11:25

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.

Ulangan 13:9

13:9 Instead, you must kill him without fail! ³⁴  Your own hand must be the first to strike him, ³⁵  and then the hands of the whole community.

Ulangan 14:1

The Holy and the Profane

14:1 You are children ³⁶  of the Lord your God. Do not cut yourselves or shave your forehead bald ³⁷  for the sake of the dead.

Ulangan 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ³⁸  he must not force payment from his fellow Israelite, ³⁹  for it is to be recognized as “the Lord’s cancellation of debts.”

Ulangan 15:16

15:16 However, if the servant ⁴⁰  says to you, “I do not want to leave ⁴¹  you,” because he loves you and your household, since he is well off with you,

Ulangan 15:22

15:22 You may eat it in your villages, ⁴²  whether you are ritually impure or clean, ⁴³  just as you would eat a gazelle or an ibex.

Ulangan 16:18

Provision for Justice

16:18 You must appoint judges and civil servants ⁴⁴  for each tribe in all your villages ⁴⁵  that the Lord your God is giving you, and they must judge the people fairly. ⁴⁶ 

Ulangan 18:19

18:19 I will personally hold responsible ⁴⁷  anyone who then pays no attention to the words that prophet ⁴⁸  speaks in my name.

Ulangan 19:14

Laws Concerning Witnesses

19:14 You must not encroach on your neighbor’s property, ⁴⁹  which will have been defined ⁵⁰  in the inheritance you will obtain in the land the Lord your God is giving you. ⁵¹ 

Ulangan 19:21

19:21 You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot. ⁵² 

Ulangan 20:8

20:8 In addition, the officers are to say to the troops, “Who among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier’s ⁵³  heart as fearful ⁵⁴  as his own.”

Ulangan 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ⁵⁵  should be found lying in a field in the land the Lord your God is giving you, ⁵⁶  and no one knows who killed ⁵⁷  him,

Ulangan 21:3

21:3 Then the elders of the city nearest to the corpse ⁵⁸  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Ulangan 23:3

23:3 An Ammonite or Moabite ⁵⁹  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ⁶⁰  do so, ⁶¹ 

Ulangan 23:13

23:13 You must have a spade among your other equipment and when you relieve yourself ⁶²  outside you must dig a hole with the spade ⁶³  and then turn and cover your excrement. ⁶⁴ 

Ulangan 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ⁶⁵  among the young women ⁶⁶  of Israel nor a sacred male prostitute ⁶⁷  among the young men ⁶⁸  of Israel.

Ulangan 24:3

24:3 If the second husband rejects ⁶⁹  her and then divorces her, ⁷⁰  gives her the papers, and evicts her from his house, or if the second husband who married her dies,

Ulangan 24:6-7

24:6 One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. ⁷¹ 

24:7 If a man is found kidnapping a person from among his fellow Israelites, ⁷²  and regards him as mere property ⁷³  and sells him, that kidnapper ⁷⁴  must die. In this way you will purge ⁷⁵  evil from among you.

Ulangan 24:14

24:14 You must not oppress a lowly and poor servant, whether one from among your fellow Israelites ⁷⁶  or from the resident foreigners who are living in your land and villages. ⁷⁷ 

Ulangan 25:1

25:1 If controversy arises between people, ⁷⁸  they should go to court for judgment. When the judges ⁷⁹  hear the case, they shall exonerate ⁸⁰  the innocent but condemn ⁸¹  the guilty.

Ulangan 25:6

25:6 Then ⁸²  the first son ⁸³  she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel.

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ⁸⁴  as well as with great awe-inspiring signs and wonders.

Ulangan 28:2

28:2 All these blessings will come to you in abundance ⁸⁵  if you obey the Lord your God:

Ulangan 28:8

28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he ⁸⁶  is giving you.

Ulangan 28:47

The Curse of Military Siege

28:47 “Because you have not served the Lord your God joyfully and wholeheartedly with the abundance of everything you have,

Ulangan 29:16

The Results of Disobedience

29:16 “(For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled.

Ulangan 29:21

29:21 The Lord will single him out ⁸⁷  for judgment ⁸⁸  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.

Ulangan 29:28

29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 30:3

30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he ⁸⁹  has scattered you.

Ulangan 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ⁹⁰  and the Lord has said to me, ‘You will not cross the Jordan.’

Ulangan 32:14

32:14 butter from the herd

and milk from the flock,

along with the fat of lambs,

rams and goats of Bashan,

along with the best of the kernels of wheat;

and from the juice of grapes you drank wine.

Ulangan 32:24

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ⁹¹ 

I will send the teeth of wild animals against them,

along with the poison of creatures that crawl in the dust.

Ulangan 32:42

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ⁹²  of the enemy’s leaders!’”

Ulangan 33:3

33:3 Surely he loves the people; ⁹³ 

all your holy ones ⁹⁴  are in your power. ⁹⁵ 

And they sit ⁹⁶  at your feet,

each receiving ⁹⁷  your words.

Ulangan 33:8

Blessing on Levi

33:8 Of Levi he said:

Your Thummim and Urim ⁹⁸  belong to your godly one, ⁹⁹ 

whose authority you challenged at Massah, ¹⁰⁰ 

and with whom you argued at the waters of Meribah. ¹⁰¹ 

Ulangan 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ¹⁰²  is set aside ¹⁰³  there;

he came with the leaders ¹⁰⁴  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

Ulangan 34:9

The Epitaph of Moses

34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; ¹⁰⁵  and the Israelites listened to him and did just what the Lord had commanded Moses.

[1:3]  ¹ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

[1:3]  ² sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.

[1:3]  ³ sn The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.

[1:3]  ⁴ tn Heb “according to all which.”

[1:8]  ⁵ tn Heb “I have placed before you the land.”

[1:8]  ⁶ tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ⁷ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁸ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁹ tn Heb “their seed after them.”

[2:4]  ¹⁰ tn Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”

[2:4]  ¹¹ tn Heb “brothers”; NAB “your kinsmen.”

[2:4]  ¹² sn The descendants of Esau (Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1-8). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25).

[2:23]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).

[3:1]  ¹⁶ tn Heb “turned and went up.”

[3:1]  ¹⁷ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ¹⁸ tn Heb “people.”

[3:1]  ¹⁹ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[3:8]  ²⁰ sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.

[4:42]  ²¹ tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ²² 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.

[5:5]  ²³ tn Or “word” (so KJV, NASB, NIV); NRSV “words.”

[5:26]  ²⁴ tn Heb “who is there of all flesh.”

[6:18]  ²⁵ tn Heb “upright.”

[6:18]  ²⁶ tn Heb “the Lord.” See note on the word “his” in v. 17.

[7:14]  ²⁷ 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.

[8:16]  ²⁸ tn Heb “in order to humble you and in order to test you.” See 8:2.

[9:6]  ²⁹ 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).

[9:29]  ³⁰ tn Heb “your inheritance.” See note at v. 26.

[9:29]  ³¹ tn Heb “an outstretched arm.”

[10:6]  ³² 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]  ³³ 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.

[13:9]  ³⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

[13:9]  ³⁵ tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

[14:1]  ³⁶ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ³⁷ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[15:2]  ³⁸ tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ³⁹ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[15:16]  ⁴⁰ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ⁴¹ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[15:22]  ⁴² tn Heb “in your gates.”

[15:22]  ⁴³ tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

[16:18]  ⁴⁴ tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.

[16:18]  ⁴⁵ tn Heb “gates.”

[16:18]  ⁴⁶ tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”

[18:19]  ⁴⁷ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ⁴⁸ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[19:14]  ⁴⁹ tn Heb “border.” Cf. NRSV “You must not move your neighbor’s boundary marker.”

[19:14]  ⁵⁰ tn Heb “which they set off from the beginning.”

[19:14]  ⁵¹ tn The Hebrew text includes “to possess it.” This phrase has been left untranslated to avoid redundancy.

[19:21]  ⁵² sn This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25; Lev 24:19-20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.

[20:8]  ⁵³ tn Heb “his brother’s.”

[20:8]  ⁵⁴ tn Heb “melted.”

[21:1]  ⁵⁵ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ⁵⁶ tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ⁵⁷ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[21:3]  ⁵⁸ tn Heb “slain [one].”

[23:3]  ⁵⁹ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ⁶⁰ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ⁶¹ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[23:13]  ⁶² tn Heb “sit.” This expression is euphemistic.

[23:13]  ⁶³ tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.

[23:13]  ⁶⁴ tn Heb “what comes from you,” a euphemism.

[23:17]  ⁶⁵ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

[23:17]  ⁶⁶ tn Heb “daughters.”

[23:17]  ⁶⁷ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

[23:17]  ⁶⁸ tn Heb “sons.”

[24:3]  ⁶⁹ tn Heb “hates.” See note on the word “other” in Deut 21:15.

[24:3]  ⁷⁰ tn Heb “writes her a document of divorce.”

[24:6]  ⁷¹ sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.

[24:7]  ⁷² tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.

[24:7]  ⁷³ tn Or “and enslaves him.”

[24:7]  ⁷⁴ tn Heb “that thief.”

[24:7]  ⁷⁵ tn Heb “burn.” See note on the word “purge” in Deut 19:19.

[24:14]  ⁷⁶ tn Heb “your brothers,” but not limited only to actual siblings; cf. NASB “your (+ own NAB) countrymen.”

[24:14]  ⁷⁷ tn Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.

[25:1]  ⁷⁸ tn Heb “men.”

[25:1]  ⁷⁹ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ⁸⁰ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ⁸¹ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[25:6]  ⁸² tn Heb “and it will be that.”

[25:6]  ⁸³ tn Heb “the firstborn.” This refers to the oldest male child.

[26:8]  ⁸⁴ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[28:2]  ⁸⁵ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

[28:8]  ⁸⁶ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

[29:21]  ⁸⁷ tn Heb “set him apart.”

[29:21]  ⁸⁸ tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[30:3]  ⁸⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[31:2]  ⁹⁰ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

[32:24]  ⁹¹ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[32:42]  ⁹² tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).

[33:3]  ⁹³ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁹⁴ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁹⁵ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁹⁶ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁹⁷ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[33:8]  ⁹⁸ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

[33:8]  ⁹⁹ tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

[33:8]  ¹⁰⁰ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

[33:8]  ¹⁰¹ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.

[33:21]  ¹⁰² tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

[33:21]  ¹⁰³ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

[33:21]  ¹⁰⁴ tn Heb “heads” (in the sense of chieftains).

[34:9]  ¹⁰⁵ sn See Num 27:18.