Ulangan 4:37
Konteks4:37 Moreover, because he loved 1 your ancestors, he chose their 2 descendants who followed them and personally brought you out of Egypt with his great power
Ulangan 4:5
Konteks4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in 3 the land you are about to enter and possess.
Ulangan 10:1-22
Konteks10:1 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. 4 10:2 I will write on the tablets the same words 5 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 6 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 7 then wrote on the tablets the same words, 8 the ten commandments, 9 which he 10 had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he 11 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 12 to Moserah. 13 There Aaron died and was buried, and his son Eleazar became priest in his place. 10:7 From there they traveled to Gudgodah, 14 and from Gudgodah to Jotbathah, 15 a place of flowing streams. 10:8 At that time the Lord set apart the tribe of Levi 16 to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings 17 in his name, as they do to this very day. 10:9 Therefore Levi has no allotment or inheritance 18 among his brothers; 19 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 20 said to me, “Get up, set out leading 21 the people so they may go and possess 22 the land I promised to give to their ancestors.” 23
10:12 Now, Israel, what does the Lord your God require of you except to revere him, 24 to obey all his commandments, 25 to love him, to serve him 26 with all your mind and being, 27 10:13 and to keep the Lord’s commandments and statutes that I am giving 28 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 29 show his loving favor, 30 and he chose you, their descendants, 31 from all peoples – as is apparent today. 10:16 Therefore, cleanse 32 your heart and stop being so stubborn! 33 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 34 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; 35 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. 36
Ulangan 6:5
Konteks6:5 You must love 37 the Lord your God with your whole mind, 38 your whole being, 39 and all your strength. 40
Ulangan 6:7
Konteks6:7 and you must teach 41 them to your children and speak of them as you sit in your house, as you walk along the road, 42 as you lie down, and as you get up.
Ulangan 9:1-29
Konteks9:1 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. 43 9:2 They include the Anakites, 44 a numerous 45 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 46 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, 47 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 48 made on oath to your ancestors, 49 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 50 people!
9:7 Remember – don’t ever forget 51 – 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. 52 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 53 forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 54 of God, and on them was everything 55 he 56 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.” 57 9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 58 lot! 9:14 Stand aside 59 and I will destroy them, obliterating their very name from memory, 60 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 61 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; 62 you had quickly turned aside from the way he 63 had commanded you! 9:17 I grabbed the two tablets, threw them down, 64 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 65 that threatened to destroy you. But he 66 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 67 too. 9:21 As for your sinful thing 68 that you had made, the calf, I took it, melted it down, 69 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, 70 Massah, 71 and Kibroth-Hattaavah. 72 9:23 And when he 73 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 74 and would neither believe nor obey him. 9:24 You have been rebelling against him 75 from the very first day I knew you!
9:25 I lay flat on the ground before the Lord for forty days and nights, 76 for he 77 had said he would destroy you. 9:26 I prayed to him: 78 O, Lord God, 79 do not destroy your people, your valued property 80 that you have powerfully redeemed, 81 whom you brought out of Egypt by your strength. 82 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 83 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.” 84 9:29 They are your people, your valued property, 85 whom you brought out with great strength and power. 86
Ulangan 13:1-18
Konteks13:1 Suppose a prophet or one who foretells by dreams 87 should appear among you and show you a sign or wonder, 88 13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” 13:3 You must not listen to the words of that prophet or dreamer, 89 for the Lord your God will be testing you to see if you love him 90 with all your mind and being. 91 13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, 92 he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. 93
13:6 Suppose your own full brother, 94 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 95 that neither you nor your ancestors 96 have previously known, 97 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 98 to the other). 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. 13:9 Instead, you must kill him without fail! 99 Your own hand must be the first to strike him, 100 and then the hands of the whole community. 13:10 You must stone him to death 101 because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. 102
13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people 103 have departed from among you to entice the inhabitants of their cities, 104 saying, “Let’s go and serve other gods” (whom you have not known before). 105 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 106 13:15 you must by all means 107 slaughter the inhabitants of that city with the sword; annihilate 108 with the sword everyone in it, as well as the livestock. 13:16 You must gather all of its plunder into the middle of the plaza 109 and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 110 forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 111 Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors. 13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving 112 you today and doing what is right 113 before him. 114
Ulangan 10:12-19
Konteks10:12 Now, Israel, what does the Lord your God require of you except to revere him, 115 to obey all his commandments, 116 to love him, to serve him 117 with all your mind and being, 118 10:13 and to keep the Lord’s commandments and statutes that I am giving 119 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 120 show his loving favor, 121 and he chose you, their descendants, 122 from all peoples – as is apparent today. 10:16 Therefore, cleanse 123 your heart and stop being so stubborn! 124 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 125 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.
Ulangan 10:11
Konteks10:11 Then he 126 said to me, “Get up, set out leading 127 the people so they may go and possess 128 the land I promised to give to their ancestors.” 129
Ulangan 1:1-46
Konteks1:1 This is what 130 Moses said to the assembly of Israel 131 in the Transjordanian 132 wastelands, the arid country opposite 133 Suph, 134 between 135 Paran 136 and Tophel, 137 Laban, 138 Hazeroth, 139 and Di Zahab 140 1:2 Now it is ordinarily an eleven-day journey 141 from Horeb 142 to Kadesh Barnea 143 by way of Mount Seir. 144 1:3 However, it was not until 145 the first day of the eleventh month 146 of the fortieth year 147 that Moses addressed the Israelites just as 148 the Lord had instructed him to do. 1:4 This took place after the defeat 149 of King Sihon 150 of the Amorites, whose capital was 151 in Heshbon, 152 and King Og of Bashan, whose capital was 153 in Ashtaroth, 154 specifically in Edrei. 155 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 156
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 157 in the area of this mountain long enough. 1:7 Get up now, 158 resume your journey, heading for 159 the Amorite hill country, to all its areas 160 including the arid country, 161 the highlands, the Shephelah, 162 the Negev, 163 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 164 Go, occupy the territory that I, 165 the Lord, promised 166 to give to your ancestors 167 Abraham, Isaac, and Jacob, and to their descendants.” 168 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 169 to the point that you are now as numerous as the very stars of the sky. 170 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 171 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 172 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 173 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 174 should pay attention to issues among your fellow citizens 175 and judge fairly, 176 whether between one citizen and another 177 or a citizen and a resident foreigner. 178 1:17 They 179 must not discriminate in judgment, but hear the lowly 180 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 181 us. 1:21 Look, he 182 has placed the land in front of you! 183 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 184 so I sent 185 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 186 which they scouted out. 1:25 Then they took 187 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 188 1:27 You complained among yourselves privately 189 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 190 by describing people who are more numerous 191 and taller than we are, and great cities whose defenses appear to be as high as heaven 192 itself! Moreover, they said they saw 193 Anakites 194 there.” 1:29 So I responded to you, “Do not be terrified 195 of them! 1:30 The Lord your God is about to go 196 ahead of you; he will fight for you, just as you saw him do in Egypt 197 1:31 and in the desert, where you saw him 198 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 199 1:35 “Not a single person 200 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 201 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 202 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 203 will go. Encourage him, because he will enable Israel to inherit the land. 204 1:39 Also, your infants, who you thought would die on the way, 205 and your children, who as yet do not know good from bad, 206 will go there; I will give them the land and they will possess it. 1:40 But as for you, 207 turn back and head for the desert by the way to the Red Sea.” 208
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 209 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 210 confronted 211 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 212 1:45 Then you came back and wept before the Lord, but he 213 paid no attention to you whatsoever. 214 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 215
Ulangan 13:1-18
Konteks13:1 Suppose a prophet or one who foretells by dreams 216 should appear among you and show you a sign or wonder, 217 13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.” 13:3 You must not listen to the words of that prophet or dreamer, 218 for the Lord your God will be testing you to see if you love him 219 with all your mind and being. 220 13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, 221 he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. 222
13:6 Suppose your own full brother, 223 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 224 that neither you nor your ancestors 225 have previously known, 226 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth 227 to the other). 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. 13:9 Instead, you must kill him without fail! 228 Your own hand must be the first to strike him, 229 and then the hands of the whole community. 13:10 You must stone him to death 230 because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. 231
13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people 232 have departed from among you to entice the inhabitants of their cities, 233 saying, “Let’s go and serve other gods” (whom you have not known before). 234 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 235 13:15 you must by all means 236 slaughter the inhabitants of that city with the sword; annihilate 237 with the sword everyone in it, as well as the livestock. 13:16 You must gather all of its plunder into the middle of the plaza 238 and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin 239 forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. 240 Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors. 13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving 241 you today and doing what is right 242 before him. 243
Ulangan 22:1-30
Konteks22:1 When you see 244 your neighbor’s 245 ox or sheep going astray, do not ignore it; 246 you must return it without fail 247 to your neighbor. 22:2 If the owner 248 does not live 249 near you or you do not know who the owner is, 250 then you must corral the animal 251 at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor 252 has lost and you have found; you must not refuse to get involved. 253 22:4 When you see 254 your neighbor’s donkey or ox fallen along the road, do not ignore it; 255 instead, you must be sure 256 to help him get the animal on its feet again. 257
22:5 A woman must not wear men’s clothing, 258 nor should a man dress up in women’s clothing, for anyone who does this is offensive 259 to the Lord your God.
22:6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, 260 you must not take the mother from the young. 261 22:7 You must be sure 262 to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.
22:8 If you build a new house, you must construct a guard rail 263 around your roof to avoid being culpable 264 in the event someone should fall from it.
22:9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled. 265 22:10 You must not plow with an ox and a donkey harnessed together. 22:11 You must not wear clothing made with wool and linen meshed together. 266 22:12 You shall make yourselves tassels 267 for the four corners of the clothing you wear.
22:13 Suppose a man marries a woman, has sexual relations with her, 268 and then rejects 269 her, 22:14 accusing her of impropriety 270 and defaming her reputation 271 by saying, “I married this woman but when I had sexual relations 272 with her I discovered she was not a virgin!” 22:15 Then the father and mother of the young woman must produce the evidence of virginity 273 for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected 274 her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out 275 before the city’s elders. 22:18 The elders of that city must then seize the man and punish 276 him. 22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 277 ruined the reputation 278 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
22:20 But if the accusation is true and the young woman was not a virgin, 22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing 279 in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge 280 evil from among you.
22:22 If a man is caught having sexual relations with 281 a married woman 282 both the man who had relations with the woman and the woman herself must die; in this way you will purge 283 evil from Israel.
22:23 If a virgin is engaged to a man and another man meets 284 her in the city and has sexual relations with 285 her, 22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated 286 his neighbor’s fiancée; 287 in this way you will purge 288 evil from among you. 22:25 But if the man came across 289 the engaged woman in the field and overpowered her and raped 290 her, then only the rapist 291 must die. 22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person 292 and murders him, 22:27 for the man 293 met her in the field and the engaged woman cried out, but there was no one to rescue her.
22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes 294 her and they are discovered. 22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.
22:30 (23:1) 295 A man may not marry 296 his father’s former 297 wife and in this way dishonor his father. 298
Ulangan 13:3
Konteks13:3 You must not listen to the words of that prophet or dreamer, 299 for the Lord your God will be testing you to see if you love him 300 with all your mind and being. 301
Ulangan 13:1
Konteks13:1 Suppose a prophet or one who foretells by dreams 302 should appear among you and show you a sign or wonder, 303
Ulangan 9:1-29
Konteks9:1 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. 304 9:2 They include the Anakites, 305 a numerous 306 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 307 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, 308 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 309 made on oath to your ancestors, 310 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 311 people!
9:7 Remember – don’t ever forget 312 – 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. 313 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 314 forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 315 of God, and on them was everything 316 he 317 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.” 318 9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 319 lot! 9:14 Stand aside 320 and I will destroy them, obliterating their very name from memory, 321 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 322 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; 323 you had quickly turned aside from the way he 324 had commanded you! 9:17 I grabbed the two tablets, threw them down, 325 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 326 that threatened to destroy you. But he 327 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 328 too. 9:21 As for your sinful thing 329 that you had made, the calf, I took it, melted it down, 330 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, 331 Massah, 332 and Kibroth-Hattaavah. 333 9:23 And when he 334 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 335 and would neither believe nor obey him. 9:24 You have been rebelling against him 336 from the very first day I knew you!
9:25 I lay flat on the ground before the Lord for forty days and nights, 337 for he 338 had said he would destroy you. 9:26 I prayed to him: 339 O, Lord God, 340 do not destroy your people, your valued property 341 that you have powerfully redeemed, 342 whom you brought out of Egypt by your strength. 343 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 344 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.” 345 9:29 They are your people, your valued property, 346 whom you brought out with great strength and power. 347
Ulangan 23:5
Konteks23:5 But the Lord your God refused to listen to Balaam and changed 348 the curse to a blessing, for the Lord your God loves 349 you.
Ulangan 23:1
Konteks23:1 A man with crushed 350 or severed genitals 351 may not enter the assembly of the Lord. 352
Ulangan 16:1-22
Konteks16:1 Observe the month Abib 353 and keep the Passover to the Lord your God, for in that month 354 he 355 brought you out of Egypt by night. 16:2 You must sacrifice the Passover animal 356 (from the flock or the herd) to the Lord your God in the place where he 357 chooses to locate his name. 16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt. 16:4 There must not be a scrap of yeast within your land 358 for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. 359 16:5 You may not sacrifice the Passover in just any of your villages 360 that the Lord your God is giving you, 16:6 but you must sacrifice it 361 in the evening in 362 the place where he 363 chooses to locate his name, at sunset, the time of day you came out of Egypt. 16:7 You must cook 364 and eat it in the place the Lord your God chooses; you may return the next morning to your tents. 16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. 365
16:9 You must count seven weeks; you must begin to count them 366 from the time you begin to harvest the standing grain. 16:10 Then you are to celebrate the Festival of Weeks 367 before the Lord your God with the voluntary offering 368 that you will bring, in proportion to how he 369 has blessed you. 16:11 You shall rejoice before him 370 – you, your son, your daughter, your male and female slaves, the Levites in your villages, 371 the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name. 16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.
16:13 You must celebrate the Festival of Temporary Shelters 372 for seven days, at the time of the grain and grape harvest. 373 16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. 374 16:15 You are to celebrate the festival seven days before the Lord your God in the place he 375 chooses, for he 376 will bless you in all your productivity and in whatever you do; 377 so you will indeed rejoice! 16:16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him 378 empty-handed. 16:17 Every one of you must give as you are able, 379 according to the blessing of the Lord your God that he has given you.
16:18 You must appoint judges and civil servants 380 for each tribe in all your villages 381 that the Lord your God is giving you, and they must judge the people fairly. 382 16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort 383 the words of the righteous. 384 16:20 You must pursue justice alone 385 so that you may live and inherit the land the Lord your God is giving you.
16:21 You must not plant any kind of tree as a sacred Asherah pole 386 near the altar of the Lord your God which you build for yourself. 16:22 You must not erect a sacred pillar, 387 a thing the Lord your God detests.
Ulangan 20:1-20
Konteks20:1 When you go to war against your enemies and see chariotry 388 and troops 389 who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you. 20:2 As you move forward for battle, the priest 390 will approach and say to the soldiers, 391 20:3 “Listen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them, 20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” 392 20:5 Moreover, the officers are to say to the troops, 393 “Who among you 394 has built a new house and not dedicated 395 it? He may go home, lest he die in battle and someone else 396 dedicate it. 20:6 Or who among you has planted a vineyard and not benefited from it? He may go home, lest he die in battle and someone else benefit from it. 20:7 Or who among you 397 has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.” 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 398 heart as fearful 399 as his own.” 20:9 Then, when the officers have finished speaking, 400 they must appoint unit commanders 401 to lead the troops.
20:10 When you approach a city to wage war against it, offer it terms of peace. 20:11 If it accepts your terms 402 and submits to you, all the people found in it will become your slaves. 403 20:12 If it does not accept terms of peace but makes war with you, then you are to lay siege to it. 20:13 The Lord your God will deliver it over to you 404 and you must kill every single male by the sword. 20:14 However, the women, little children, cattle, and anything else in the city – all its plunder – you may take for yourselves as spoil. You may take from your enemies the plunder that the Lord your God has given you. 20:15 This is how you are to deal with all those cities located far from you, those that do not belong to these nearby nations.
20:16 As for the cities of these peoples that 405 the Lord your God is going to give you as an inheritance, you must not allow a single living thing 406 to survive. 20:17 Instead you must utterly annihilate them 407 – the Hittites, 408 Amorites, 409 Canaanites, 410 Perizzites, 411 Hivites, 412 and Jebusites 413 – just as the Lord your God has commanded you, 20:18 so that they cannot teach you all the abhorrent ways they worship 414 their gods, causing you to sin against the Lord your God. 20:19 If you besiege a city for a long time while attempting to capture it, 415 you must not chop down its trees, 416 for you may eat fruit 417 from them and should not cut them down. A tree in the field is not human that you should besiege it! 418 20:20 However, you may chop down any tree you know is not suitable for food, 419 and you may use it to build siege works 420 against the city that is making war with you until that city falls.
[4:37] 1 tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.
[4:37] 2 tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.
[4:5] 3 tn Heb “in the midst of” (so ASV).
[10:1] 4 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] 5 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] 6 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] 7 tn Heb “he”; the referent (the
[10:4] 8 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
[10:4] 9 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
[10:4] 10 tn Heb “the
[10:4] 11 tn Heb “the
[10:6] 12 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] 13 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] 14 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
[10:7] 15 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] 16 sn The
[10:8] 17 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
[10:9] 18 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] 19 tn That is, among the other Israelite tribes.
[10:11] 20 tn Heb “the
[10:11] 21 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
[10:11] 22 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
[10:11] 23 tn Heb “fathers” (also in vv. 15, 22).
[10:12] 24 tn Heb “the
[10:12] 25 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] 26 tn Heb “the
[10:12] 27 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] 28 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[10:15] 29 tn Heb “the
[10:15] 30 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] 31 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[10:16] 32 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] 33 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
[10:18] 34 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[10:21] 35 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] 36 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[6:5] 37 tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the
[6:5] 38 tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.
[6:5] 39 tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.
[6:5] 40 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
[6:7] 41 tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.
[6:7] 42 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[9:1] 43 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[9:2] 44 sn Anakites. See note on this term in Deut 1:28.
[9:2] 45 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] 46 tn Heb “the
[9:5] 47 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] 48 tn Heb “the
[9:6] 50 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] 51 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] 52 tn Heb “the
[9:9] 53 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
[9:10] 54 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] 55 tn Heb “according to all the words.”
[9:10] 56 tn Heb “the
[9:12] 57 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some
[9:13] 58 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
[9:14] 59 tn Heb “leave me alone.”
[9:14] 60 tn Heb “from under heaven.”
[9:15] 61 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
[9:16] 62 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
[9:16] 63 tn Heb “the
[9:17] 64 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] 65 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] 66 tn Heb “the
[9:20] 67 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
[9:21] 68 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 69 tn Heb “burned it with fire.”
[9:22] 70 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] 71 sn Massah. See note on this term in Deut 6:16.
[9:22] 72 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] 73 tn Heb “the
[9:23] 74 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 75 tn Heb “the
[9:25] 76 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
[9:25] 77 tn Heb “the
[9:26] 78 tn Heb “the
[9:26] 79 tn Heb “Lord
[9:26] 80 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] 81 tn Heb “you have redeemed in your greatness.”
[9:26] 82 tn Heb “by your strong hand.”
[9:28] 83 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] 84 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
[9:29] 85 tn Heb “your inheritance.” See note at v. 26.
[9:29] 86 tn Heb “an outstretched arm.”
[13:1] 87 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 88 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[13:3] 89 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:3] 90 tn Heb “the
[13:3] 91 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.
[13:5] 92 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:5] 93 tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).
[13:6] 94 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
[13:6] 95 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”
[13:6] 96 tn Heb “fathers” (also in v. 17).
[13:6] 97 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[13:7] 98 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
[13:9] 99 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] 100 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.
[13:10] 101 sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).
[13:11] 102 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
[13:13] 103 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”
[13:13] 104 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 105 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
[13:14] 106 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
[13:15] 107 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”
[13:15] 108 tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.
[13:16] 110 tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).
[13:17] 111 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.
[13:18] 112 tn Heb “commanding” (so NASB, NRSV).
[13:18] 113 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.
[13:18] 114 tn Heb “in the eyes of the
[10:12] 115 tn Heb “the
[10:12] 116 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] 117 tn Heb “the
[10:12] 118 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] 119 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[10:15] 120 tn Heb “the
[10:15] 121 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] 122 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[10:16] 123 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] 124 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
[10:18] 125 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[10:11] 126 tn Heb “the
[10:11] 127 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
[10:11] 128 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
[10:11] 129 tn Heb “fathers” (also in vv. 15, 22).
[1:1] 130 tn Heb “These are the words.”
[1:1] 131 tn Heb “to all Israel.”
[1:1] 132 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] 133 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 134 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] 135 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 136 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 137 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] 138 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 139 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 140 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 141 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 142 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 143 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 144 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 145 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] 146 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 147 sn The fortieth year would be 1406
[1:3] 148 tn Heb “according to all which.”
[1:4] 149 tn Heb “when he struck [or “smote”].”
[1:4] 150 sn See Deut 2:26–3:22.
[1:4] 152 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 154 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 155 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 156 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 157 tn Heb “lived”; “dwelled.”
[1:7] 158 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 160 tn Heb “its dwelling places.”
[1:7] 161 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 162 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
[1:7] 163 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 164 tn Heb “I have placed before you the land.”
[1:8] 165 tn Heb “the
[1:8] 166 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] 167 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 168 tn Heb “their seed after them.”
[1:10] 169 tn Heb “multiplied you.”
[1:10] 170 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 171 tn Heb “may he bless you.”
[1:13] 172 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 173 tn Or “selected”; Heb “took.”
[1:16] 174 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 175 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 176 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 177 tn Heb “between a man and his brother.”
[1:16] 178 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 179 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 180 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 181 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 182 tn Heb “the
[1:21] 183 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 184 tn Heb “the thing was good in my eyes.”
[1:23] 185 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 186 tn Or “the Wadi Eshcol” (so NAB).
[1:24] sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
[1:25] 187 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 188 tn Heb “the mouth of the
[1:27] 189 tn Heb “in your tents,” that is, privately.
[1:28] 190 tn Heb “have caused our hearts to melt.”
[1:28] 191 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 192 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 193 tn Heb “we have seen.”
[1:28] 194 tn Heb “the sons of the Anakim.”
[1:28] sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
[1:29] 195 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 196 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 197 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 198 tn Heb “the
[1:34] 199 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 200 tn Heb “Not a man among these men.”
[1:36] 201 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 202 tn Heb “the
[1:38] 203 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 204 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 205 tn Heb “would be a prey.”
[1:39] 206 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 207 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 208 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.
[1:43] 209 tn Heb “the mouth of the
[1:44] 210 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 211 tn Heb “came out to meet.”
[1:44] 212 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 213 tn Heb “the
[1:45] 214 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 215 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
[13:1] 216 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 217 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[13:3] 218 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:3] 219 tn Heb “the
[13:3] 220 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.
[13:5] 221 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:5] 222 tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).
[13:6] 223 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
[13:6] 224 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”
[13:6] 225 tn Heb “fathers” (also in v. 17).
[13:6] 226 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[13:7] 227 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
[13:9] 228 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] 229 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.
[13:10] 230 sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).
[13:11] 231 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
[13:13] 232 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”
[13:13] 233 tc The LXX and Tg read “your” for the MT’s “their.”
[13:13] 234 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
[13:14] 235 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
[13:15] 236 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”
[13:15] 237 tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.
[13:16] 239 tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).
[13:17] 240 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.
[13:18] 241 tn Heb “commanding” (so NASB, NRSV).
[13:18] 242 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.
[13:18] 243 tn Heb “in the eyes of the
[22:1] 244 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
[22:1] 245 tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”
[22:1] 246 tn Heb “hide yourself.”
[22:1] 247 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
[22:2] 248 tn Heb “your brother” (also later in this verse).
[22:2] 249 tn Heb “is not.” The idea of “residing” is implied.
[22:2] 250 tn Heb “and you do not know him.”
[22:2] 251 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
[22:3] 252 tn Heb “your brother” (also in v. 4).
[22:3] 253 tn Heb “you must not hide yourself.”
[22:4] 254 tn Heb “you must not see.” See note at 22:1.
[22:4] 255 tn Heb “and (must not) hide yourself from them.”
[22:4] 256 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
[22:4] 257 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.
[22:5] 258 tn Heb “a man’s clothing.”
[22:5] 259 tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.
[22:6] 260 tn Heb “and the mother sitting upon the chicks or the eggs.”
[22:6] 261 tn Heb “sons,” used here in a generic sense for offspring.
[22:7] 262 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
[22:8] 263 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
[22:8] 264 tn Heb “that you not place bloodshed in your house.”
[22:9] 265 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).
[22:11] 266 tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.
[22:12] 267 tn Heb “twisted threads” (גְּדִלִים, gÿdilim) appears to be synonymous with צִיצִת (tsitsit) which, in Num 15:38, occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”
[22:13] 268 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.
[22:13] 269 tn Heb “hate.” See note on the word “other” in Deut 21:15. Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”
[22:14] 270 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
[22:14] 271 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
[22:14] 272 tn Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.
[22:15] 273 sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.
[22:16] 274 tn Heb “hated.” See note on the word “other” in Deut 21:15.
[22:17] 275 tn Heb “they will spread the garment.”
[22:18] 276 tn Heb “discipline.”
[22:19] 277 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
[22:19] 278 tn Heb “brought forth a bad name.”
[22:21] 279 tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”
[22:21] 280 tn Heb “burn.” See note on Deut 21:21.
[22:22] 281 tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.
[22:22] 282 tn Heb “a woman married to a husband.”
[22:22] 283 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:23] 285 tn Heb “lies with.”
[22:24] 288 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
[22:25] 289 tn Heb “found,” also in vv. 27, 28.
[22:25] 290 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
[22:25] 291 tn Heb “the man who lay with her, only him.”
[22:26] 292 tn Heb “his neighbor.”
[22:27] 293 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
[22:28] 294 tn Heb “lies with.”
[22:30] 295 sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.
[22:30] 296 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
[22:30] 297 sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.
[22:30] 298 tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).
[13:3] 299 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
[13:3] 300 tn Heb “the
[13:3] 301 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.
[13:1] 302 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
[13:1] 303 tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the
[9:1] 304 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[9:2] 305 sn Anakites. See note on this term in Deut 1:28.
[9:2] 306 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] 307 tn Heb “the
[9:5] 308 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] 309 tn Heb “the
[9:6] 311 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] 312 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] 313 tn Heb “the
[9:9] 314 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
[9:10] 315 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] 316 tn Heb “according to all the words.”
[9:10] 317 tn Heb “the
[9:12] 318 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some
[9:13] 319 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
[9:14] 320 tn Heb “leave me alone.”
[9:14] 321 tn Heb “from under heaven.”
[9:15] 322 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
[9:16] 323 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
[9:16] 324 tn Heb “the
[9:17] 325 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] 326 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] 327 tn Heb “the
[9:20] 328 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
[9:21] 329 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 330 tn Heb “burned it with fire.”
[9:22] 331 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] 332 sn Massah. See note on this term in Deut 6:16.
[9:22] 333 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] 334 tn Heb “the
[9:23] 335 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 336 tn Heb “the
[9:25] 337 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
[9:25] 338 tn Heb “the
[9:26] 339 tn Heb “the
[9:26] 340 tn Heb “Lord
[9:26] 341 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] 342 tn Heb “you have redeemed in your greatness.”
[9:26] 343 tn Heb “by your strong hand.”
[9:28] 344 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] 345 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
[9:29] 346 tn Heb “your inheritance.” See note at v. 26.
[9:29] 347 tn Heb “an outstretched arm.”
[23:5] 348 tn Heb “the
[23:5] 349 tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
[23:1] 350 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
[23:1] 351 tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”
[23:1] 352 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.
[16:1] 353 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
[16:1] 354 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
[16:1] 355 tn Heb “the
[16:2] 356 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
[16:2] 357 tn Heb “the
[16:4] 358 tn Heb “leaven must not be seen among you in all your border.”
[16:4] 359 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
[16:6] 361 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
[16:6] 362 tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”
[16:6] 363 tn Heb “the
[16:7] 364 tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.
[16:8] 365 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
[16:9] 366 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.
[16:10] 367 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).
[16:10] 368 tn Heb “the sufficiency of the offering of your hand.”
[16:10] 369 tn Heb “the
[16:11] 370 tn Heb “the
[16:13] 372 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.
[16:13] 373 tn Heb “when you gather in your threshing-floor and winepress.”
[16:14] 374 tn Heb “in your gates.”
[16:15] 375 tn Heb “the
[16:15] 376 tn Heb “the
[16:15] 377 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
[16:16] 378 tn Heb “the
[16:17] 379 tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.
[16:18] 380 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] 382 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”
[16:19] 383 tn Heb “twist, overturn”; NRSV “subverts the cause.”
[16:19] 384 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
[16:20] 385 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).
[16:21] 386 tn Heb “an Asherah, any tree.”
[16:21] sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.
[16:22] 387 sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.
[20:1] 388 tn Heb “horse and chariot.”
[20:2] 390 sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).
[20:2] 391 tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”
[20:4] 392 tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”
[20:5] 393 tn Heb “people” (also in vv. 8, 9).
[20:5] 394 tn Heb “Who [is] the man” (also in vv. 6, 7, 8).
[20:5] 395 tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).
[20:5] 396 tn Heb “another man.”
[20:7] 397 tn Heb “Who [is] the man.”
[20:8] 398 tn Heb “his brother’s.”
[20:9] 400 tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.
[20:9] 401 tn Heb “princes of hosts.”
[20:11] 402 tn Heb “if it answers you peace.”
[20:11] 403 tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).
[20:13] 404 tn Heb “to your hands.”
[20:16] 405 tn The antecedent of the relative pronoun is “cities.”
[20:16] 406 tn Heb “any breath.”
[20:17] 407 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”
[20:17] sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34.
[20:17] 408 sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
[20:17] 409 sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
[20:17] 410 sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000
[20:17] 411 sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).
[20:17] 412 sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).
[20:17] 413 tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).
[20:17] sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
[20:18] 414 tn Heb “to do according to all their abominations which they do for their gods.”
[20:19] 415 tn Heb “to fight against it to capture it.”
[20:19] 416 tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).
[20:19] 417 tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.
[20:19] 418 tn Heb “to go before you in siege.”
[20:20] 419 tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”
[20:20] 420 tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.