Ulangan 7:12--11:25
Konteks7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you 1 as he promised 2 your ancestors. 7:13 He will love and bless you, and make you numerous. He will bless you with many children, 3 with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you. 7:14 You will be blessed beyond all peoples; there will be no barrenness 4 among you or your livestock. 7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.
7:16 You must destroy 5 all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship 6 their gods, for that will be a snare to you. 7:17 If you think, “These nations are more numerous than I – how can I dispossess them?” 7:18 you must not fear them. You must carefully recall 7 what the Lord your God did to Pharaoh and all Egypt, 7:19 the great judgments 8 you saw, the signs and wonders, the strength and power 9 by which he 10 brought you out – thus the Lord your God will do to all the people you fear. 7:20 Furthermore, the Lord your God will release hornets 11 among them until the very last ones who hide from you 12 perish. 7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God. 7:22 He, 13 the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you. 7:23 The Lord your God will give them over to you; he will throw them into a great panic 14 until they are destroyed. 7:24 He will hand over their kings to you and you will erase their very names from memory. 15 Nobody will be able to resist you until you destroy them. 7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent 16 to the Lord your God. 7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath 17 along with it. 18 You must absolutely detest 19 and abhor it, 20 for it is an object of divine wrath.
8:1 You must keep carefully all these commandments 21 I am giving 22 you today so that you may live, increase in number, 23 and go in and occupy the land that the Lord promised to your ancestors. 24 8:2 Remember the whole way by which he 25 has brought you these forty years through the desert 26 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. 27 He did this to teach you 28 that humankind 29 cannot live by bread 30 alone, but also by everything that comes from the Lord’s mouth. 31 8:4 Your clothing did not wear out nor did your feet swell all these forty years. 8:5 Be keenly aware that just as a parent disciplines his child, 32 the Lord your God disciplines you. 8:6 So you must keep his 33 commandments, live according to his standards, 34 and revere him. 8:7 For the Lord your God is bringing you to a good land, a land of brooks, 35 springs, and fountains flowing forth in valleys and hills, 8:8 a land of wheat, barley, vines, fig trees, and pomegranates, of olive trees and honey, 8:9 a land where you may eat food 36 in plenty and find no lack of anything, a land whose stones are iron 37 and from whose hills you can mine copper. 8:10 You will eat your fill and then praise the Lord your God because of the good land he has given you.
8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure 38 you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery, 8:15 and who brought you through the great, fearful desert of venomous serpents 39 and scorpions, an arid place with no water. He made water flow 40 from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you 41 and eventually bring good to you. 8:17 Be careful 42 not to say, “My own ability and skill 43 have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 44 even as he has to this day. 8:19 Now if you forget the Lord your God at all 45 and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated. 8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you 46 because you would not obey him. 47
9:1 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. 48 9:2 They include the Anakites, 49 a numerous 50 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 51 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, 52 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 53 made on oath to your ancestors, 54 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 55 people!
9:7 Remember – don’t ever forget 56 – 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. 57 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 58 forty days and nights, eating and drinking nothing. 9:10 The Lord gave me the two stone tablets, written by the very finger 59 of God, and on them was everything 60 he 61 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.” 62 9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn 63 lot! 9:14 Stand aside 64 and I will destroy them, obliterating their very name from memory, 65 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 66 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; 67 you had quickly turned aside from the way he 68 had commanded you! 9:17 I grabbed the two tablets, threw them down, 69 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 70 that threatened to destroy you. But he 71 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 72 too. 9:21 As for your sinful thing 73 that you had made, the calf, I took it, melted it down, 74 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, 75 Massah, 76 and Kibroth-Hattaavah. 77 9:23 And when he 78 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 79 and would neither believe nor obey him. 9:24 You have been rebelling against him 80 from the very first day I knew you!
9:25 I lay flat on the ground before the Lord for forty days and nights, 81 for he 82 had said he would destroy you. 9:26 I prayed to him: 83 O, Lord God, 84 do not destroy your people, your valued property 85 that you have powerfully redeemed, 86 whom you brought out of Egypt by your strength. 87 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 88 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.” 89 9:29 They are your people, your valued property, 90 whom you brought out with great strength and power. 91
10:1 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. 92 10:2 I will write on the tablets the same words 93 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 94 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 95 then wrote on the tablets the same words, 96 the ten commandments, 97 which he 98 had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he 99 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 100 to Moserah. 101 There Aaron died and was buried, and his son Eleazar became priest in his place. 10:7 From there they traveled to Gudgodah, 102 and from Gudgodah to Jotbathah, 103 a place of flowing streams. 10:8 At that time the Lord set apart the tribe of Levi 104 to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings 105 in his name, as they do to this very day. 10:9 Therefore Levi has no allotment or inheritance 106 among his brothers; 107 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 108 said to me, “Get up, set out leading 109 the people so they may go and possess 110 the land I promised to give to their ancestors.” 111
10:12 Now, Israel, what does the Lord your God require of you except to revere him, 112 to obey all his commandments, 113 to love him, to serve him 114 with all your mind and being, 115 10:13 and to keep the Lord’s commandments and statutes that I am giving 116 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 117 show his loving favor, 118 and he chose you, their descendants, 119 from all peoples – as is apparent today. 10:16 Therefore, cleanse 120 your heart and stop being so stubborn! 121 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 122 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; 123 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. 124
11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 125 at all times. 11:2 Bear in mind today that I am not speaking 126 to your children who have not personally experienced the judgments 127 of the Lord your God, which revealed 128 his greatness, strength, and power. 129 11:3 They did not see 130 the awesome deeds he performed 131 in the midst of Egypt against Pharaoh king of Egypt and his whole land, 11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 132 overwhelm them while they were pursuing you and he 133 annihilated them. 134 11:5 They did not see 135 what he did to you in the desert before you reached this place, 11:6 or what he did to Dathan and Abiram, 136 sons of Eliab the Reubenite, 137 when the earth opened its mouth in the middle of the Israelite camp 138 and swallowed them, their families, 139 their tents, and all the property they brought with them. 140 11:7 I am speaking to you 141 because you are the ones who saw all the great deeds of the Lord!
11:8 Now pay attention to all the commandments 142 I am giving 143 you today, so that you may be strong enough to enter and possess the land where you are headed, 144 11:9 and that you may enjoy long life in the land the Lord promised to give to your ancestors 145 and their descendants, a land flowing with milk and honey. 11:10 For the land where you are headed 146 is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand 147 like a vegetable garden. 11:11 Instead, the land you are crossing the Jordan to occupy 148 is one of hills and valleys, a land that drinks in water from the rains, 149 11:12 a land the Lord your God looks after. 150 He is constantly attentive to it 151 from the beginning to the end of the year. 152 11:13 Now, if you pay close attention 153 to my commandments that I am giving you today and love 154 the Lord your God and serve him with all your mind and being, 155 11:14 then he promises, 156 “I will send rain for your land 157 in its season, the autumn and the spring rains, 158 so that you may gather in your grain, new wine, and olive oil. 11:15 I will provide pasture 159 for your livestock and you will eat your fill.”
11:16 Make sure you do not turn away to serve and worship other gods! 160 11:17 Then the anger of the Lord will erupt 161 against you and he will close up the sky 162 so that it does not rain. The land will not yield its produce, and you will soon be removed 163 from the good land that the Lord 164 is about to give you. 11:18 Fix these words of mine into your mind and being, 165 and tie them as a reminder on your hands and let them be symbols 166 on your forehead. 11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, 167 as you lie down, and as you get up. 11:20 Inscribe them on the doorframes of your houses and on your gates 11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. 168 11:22 For if you carefully observe all of these commandments 169 I am giving you 170 and love the Lord your God, live according to his standards, 171 and remain loyal to him, 11:23 then he 172 will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you. 11:24 Every place you set your foot 173 will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 174 11:25 Nobody will be able to resist you; the Lord your God will spread the fear and terror of you over the whole land on which you walk, just as he promised you.
[7:12] 1 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
[7:12] 2 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
[7:13] 3 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
[7:14] 4 sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.
[7:16] 5 tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”
[7:16] 6 tn Or “serve” (so KJV, NIV, NRSV).
[7:18] 7 tn Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”
[7:19] 8 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
[7:19] 9 tn Heb “the strong hand and outstretched arm.” See 4:34.
[7:19] 10 tn Heb “the
[7:20] 11 tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).
[7:20] 12 tn Heb “the remnant and those who hide themselves.”
[7:22] 13 tn Heb “the
[7:23] 14 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
[7:24] 15 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
[7:25] 16 tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the
[7:26] 17 tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.
[7:26] sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.
[7:26] 19 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).
[7:26] 20 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
[8:1] 21 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
[8:1] 22 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
[8:1] 23 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
[8:1] 24 tn Heb “fathers” (also in vv. 16, 18).
[8:2] 25 tn Heb “the
[8:2] 26 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
[8:3] 27 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
[8:3] 28 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
[8:3] 29 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
[8:3] 30 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
[8:3] 31 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
[8:5] 32 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
[8:6] 33 tn Heb “the commandments of the
[8:6] 34 tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.
[8:9] 36 tn The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).
[8:9] 37 sn A land whose stones are iron. Since iron deposits are few and far between in Palestine, the reference here is probably to iron ore found in mines as opposed to the meteorite iron more commonly known in that area.
[8:14] 38 tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.
[8:15] 39 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).
[8:15] 40 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
[8:16] 41 tn Heb “in order to humble you and in order to test you.” See 8:2.
[8:17] 42 tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.
[8:17] 43 tn Heb “my strength and the might of my hand.”
[8:18] 44 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
[8:19] 45 tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).
[8:20] 46 tn Heb “so you will perish.”
[8:20] 47 tn Heb “listen to the voice of the
[9:1] 48 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
[9:2] 49 sn Anakites. See note on this term in Deut 1:28.
[9:2] 50 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] 51 tn Heb “the
[9:5] 52 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] 53 tn Heb “the
[9:6] 55 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] 56 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] 57 tn Heb “the
[9:9] 58 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
[9:10] 59 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] 60 tn Heb “according to all the words.”
[9:10] 61 tn Heb “the
[9:12] 62 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some
[9:13] 63 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
[9:14] 64 tn Heb “leave me alone.”
[9:14] 65 tn Heb “from under heaven.”
[9:15] 66 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
[9:16] 67 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
[9:16] 68 tn Heb “the
[9:17] 69 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] 70 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] 71 tn Heb “the
[9:20] 72 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
[9:21] 73 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
[9:21] 74 tn Heb “burned it with fire.”
[9:22] 75 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] 76 sn Massah. See note on this term in Deut 6:16.
[9:22] 77 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] 78 tn Heb “the
[9:23] 79 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
[9:24] 80 tn Heb “the
[9:25] 81 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
[9:25] 82 tn Heb “the
[9:26] 83 tn Heb “the
[9:26] 84 tn Heb “Lord
[9:26] 85 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] 86 tn Heb “you have redeemed in your greatness.”
[9:26] 87 tn Heb “by your strong hand.”
[9:28] 88 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] 89 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
[9:29] 90 tn Heb “your inheritance.” See note at v. 26.
[9:29] 91 tn Heb “an outstretched arm.”
[10:1] 92 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] 93 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] 94 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] 95 tn Heb “he”; the referent (the
[10:4] 96 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
[10:4] 97 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
[10:4] 98 tn Heb “the
[10:4] 99 tn Heb “the
[10:6] 100 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] 101 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] 102 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
[10:7] 103 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] 104 sn The
[10:8] 105 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
[10:9] 106 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] 107 tn That is, among the other Israelite tribes.
[10:11] 108 tn Heb “the
[10:11] 109 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
[10:11] 110 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
[10:11] 111 tn Heb “fathers” (also in vv. 15, 22).
[10:12] 112 tn Heb “the
[10:12] 113 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] 114 tn Heb “the
[10:12] 115 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] 116 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
[10:15] 117 tn Heb “the
[10:15] 118 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] 119 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
[10:16] 120 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] 121 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
[10:18] 122 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”
[10:21] 123 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] 124 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:1] 125 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).
[11:2] 126 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
[11:2] 127 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
[11:2] 128 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
[11:2] 129 tn Heb “his strong hand and his stretched-out arm.”
[11:3] 130 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
[11:3] 131 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
[11:4] 132 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
[11:4] 133 tn Heb “the
[11:4] 134 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
[11:5] 135 tn See note on these same words in v. 3.
[11:6] 136 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
[11:6] 137 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
[11:6] 138 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
[11:6] 139 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
[11:6] 140 tn Heb “and all the substance which was at their feet.”
[11:7] 141 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
[11:8] 142 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
[11:8] 143 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
[11:8] 144 tn Heb “which you are crossing over there to possess it.”
[11:9] 145 tn Heb “fathers” (also in v. 21).
[11:10] 146 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
[11:10] 147 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
[11:11] 148 tn Heb “which you are crossing over there to possess it.”
[11:11] 149 tn Heb “rain of heaven.”
[11:12] 150 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
[11:12] 151 tn Heb “the eyes of the
[11:12] sn Constantly attentive to it. This attention to the land by the
[11:12] 152 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
[11:13] 153 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
[11:13] 154 tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
[11:13] 155 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:14] 156 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
[11:14] 157 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
[11:14] 158 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
[11:15] 159 tn Heb “grass in your field.”
[11:16] 160 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
[11:17] 161 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
[11:17] 162 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[11:17] 163 tn Or “be destroyed”; NAB, NIV “will soon perish.”
[11:17] 164 tn Heb “the
[11:18] 165 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
[11:18] 166 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
[11:19] 167 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
[11:21] 168 tn Heb “like the days of the heavens upon the earth,” that is, forever.
[11:22] 169 tn Heb “this commandment.” See note at Deut 5:30.
[11:22] 170 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
[11:22] 171 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
[11:23] 172 tn Heb “the
[11:24] 173 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
[11:24] 174 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
