Ulangan 33:27

33:27 The everlasting God is a refuge,

and underneath you are his eternal arms; ¹ 

he has driven out enemies before you,

and has said, “Destroy!”

Ulangan 32:37

32:37 He will say, “Where are their gods,

the rock in whom they sought security,

Ulangan 33:12

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ²  places him on his chest. ³ 

Ulangan 32:38

32:38 who ate the best of their sacrifices,

and drank the wine of their drink offerings?

Let them rise and help you;

let them be your refuge!

Ulangan 13:8

13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him.

Ulangan 32:31

32:31 For our enemies’ ⁴  rock is not like our Rock,

as even our enemies concede.

Ulangan 33:25

33:25 The bars of your gates ⁵  will be made of iron and bronze,

and may you have lifelong strength.

Ulangan 19:2

19:2 you must set apart for yourselves three cities ⁶  in the middle of your land that the Lord your God is giving you as a possession.

Ulangan 19:4

19:4 Now this is the law pertaining to one who flees there in order to live, ⁷  if he has accidentally killed another ⁸  without hating him at the time of the accident. ⁹ 

Ulangan 19:11

19:11 However, suppose a person hates someone else ¹⁰  and stalks him, attacks him, kills him, ¹¹  and then flees to one of these cities.

Ulangan 32:10

32:10 The Lord ¹²  found him ¹³  in a desolate land,

in an empty wasteland where animals howl. ¹⁴ 

He continually guarded him ¹⁵  and taught him; ¹⁶ 

he continually protected him ¹⁷  like the pupil ¹⁸  of his eye.

Ulangan 4:41

The Narrative Concerning Cities of Refuge

4:41 Then Moses selected three cities in the Transjordan, toward the east.

Ulangan 7:21

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.

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ¹⁹ 

Ulangan 31:18

31:18 But I will certainly ²⁰  hide myself at that time because of all the wickedness they ²¹  will have done by turning to other gods.

Ulangan 23:14

23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat ²²  your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent ²³  among you and turn away from you.

Ulangan 4:42

4:42 Anyone who accidentally killed someone ²⁴  without hating him at the time of the accident ²⁵  could flee to one of those cities and be safe.

Ulangan 7:15

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.

Ulangan 12:10

12:10 When you do go across the Jordan River ²⁶  and settle in the land he ²⁷  is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. ²⁸ 

Ulangan 22:3-4

22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor ²⁹  has lost and you have found; you must not refuse to get involved. ³⁰  22:4 When you see ³¹  your neighbor’s donkey or ox fallen along the road, do not ignore it; ³²  instead, you must be sure ³³  to help him get the animal on its feet again. ³⁴ 

Ulangan 28:52

28:52 They will besiege all of your villages ³⁵  until all of your high and fortified walls collapse – those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you.

Ulangan 29:29

29:29 Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants ³⁶  forever, so that we might obey all the words of this law.

Ulangan 32:20

32:20 He said, “I will reject them, ³⁷ 

I will see what will happen to them;

for they are a perverse generation,

children ³⁸  who show no loyalty.

Ulangan 33:3

33:3 Surely he loves the people; ³⁹ 

all your holy ones ⁴⁰  are in your power. ⁴¹ 

And they sit ⁴²  at your feet,

each receiving ⁴³  your words.

Ulangan 2:7

2:7 All along the way I, the Lord your God, ⁴⁴  have blessed your every effort. ⁴⁵  I have ⁴⁶  been attentive to ⁴⁷  your travels through this great wasteland. These forty years I have ⁴⁸  been with you; you have lacked for nothing.’”

Ulangan 19:9

19:9 and then you are careful to observe all these commandments ⁴⁹  I am giving ⁵⁰  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ⁵¹  to these three.

Ulangan 28:31

28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.

Ulangan 31:17

31:17 At that time ⁵²  my anger will erupt against them ⁵³  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁵⁴  them ⁵⁵  so that they ⁵⁶  will say at that time, ‘Have not these disasters ⁵⁷  overcome us ⁵⁸  because our ⁵⁹  God is not among us ⁶⁰ ?’

Ulangan 19:5

19:5 Suppose he goes with someone else ⁶¹  to the forest to cut wood and when he raises the ax ⁶²  to cut the tree, the ax head flies loose ⁶³  from the handle and strikes ⁶⁴  his fellow worker ⁶⁵  so hard that he dies. The person responsible ⁶⁶  may then flee to one of these cities to save himself. ⁶⁷ 

[33:27]  ¹ tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the mss and versions.

[33:12]  ² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ³ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[32:31]  ⁴ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[33:25]  ⁵ tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”

[19:2]  ⁶ sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

[19:4]  ⁷ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ⁸ tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ⁹ tn Heb “yesterday and a third (day)” (likewise in v. 6). 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. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”

[19:11]  ¹⁰ tn Heb “his neighbor.”

[19:11]  ¹¹ tn Heb “rises against him and strikes him fatally.”

[32:10]  ¹² tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  ¹³ tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  ¹⁴ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  ¹⁵ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ¹⁶ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ¹⁷ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ¹⁸ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.

[23:15]  ¹⁹ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[31:18]  ²⁰ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ²¹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[23:14]  ²² tn Heb “give [over] your enemies.”

[23:14]  ²³ tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

[4:42]  ²⁴ tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ²⁵ 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.

[12:10]  ²⁶ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[12:10]  ²⁷ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:10]  ²⁸ tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.

[22:3]  ²⁹ tn Heb “your brother” (also in v. 4).

[22:3]  ³⁰ tn Heb “you must not hide yourself.”

[22:4]  ³¹ tn Heb “you must not see.” See note at 22:1.

[22:4]  ³² tn Heb “and (must not) hide yourself from them.”

[22:4]  ³³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”

[22:4]  ³⁴ tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.

[28:52]  ³⁵ tn Heb “gates,” also in vv. 55, 57.

[29:29]  ³⁶ tn Heb “sons” (so NASB); KJV, ASV, NIV, NRSV “children.”

[32:20]  ³⁷ tn Heb “I will hide my face from them.”

[32:20]  ³⁸ tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[33:3]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁴² 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]  ⁴³ 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.

[2:7]  ⁴⁴ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ⁴⁵ tn Heb “all the work of your hands.”

[2:7]  ⁴⁶ tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ⁴⁷ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ⁴⁸ tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[19:9]  ⁴⁹ tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).

[19:9]  ⁵⁰ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ⁵¹ sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.

[31:17]  ⁵² tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁵³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵⁴ tn Heb “find,” “encounter.”

[31:17]  ⁵⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵⁶ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵⁷ tn Heb “evils.”

[31:17]  ⁵⁸ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁵⁹ tn Heb “my.”

[31:17]  ⁶⁰ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[19:5]  ⁶¹ tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”

[19:5]  ⁶² tn Heb “and he raises his hand with the iron.”

[19:5]  ⁶³ tn Heb “the iron slips off.”

[19:5]  ⁶⁴ tn Heb “finds.”

[19:5]  ⁶⁵ tn Heb “his neighbor.”

[19:5]  ⁶⁶ tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.

[19:5]  ⁶⁷ tn Heb “and live.”