Deuteronomy 4:44-24:22

New English Translation

Footnotes

1. Deuteronomy 4:44 tn Heb “the sons of Israel” (likewise in the following verse).
2. Deuteronomy 4:48 tn The words “their territory extended” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 47-49 are all one sentence, but for the sake of English style and readability the translation divides the text into two sentences.
3. Deuteronomy 4:48 sn Mount Siyon (the Hebrew name is שִׂיאֹן [siʾon], not to be confused with Zion [צִיּוֹן, tsiyyon]) is another name for Mount Hermon, also called Sirion and Senir (cf. Deut 3:9).
4. Deuteronomy 4:49 sn The sea of the rift valley refers to the Dead Sea, also known as the Salt Sea in OT times (cf. Deut 3:17).
5. Deuteronomy 4:49 sn The “slopes” refer to the ascent from the rift valley up to the plains in the east. The slopes of Pisgah are across from the northern tip of the Dead Sea.
6. Deuteronomy 5:1 tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”
7. Deuteronomy 5:3 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
8. Deuteronomy 5:3 tn Heb “fathers.”
9. Deuteronomy 5:7 tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.
10. Deuteronomy 5:7 tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ʿal panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.
11. Deuteronomy 5:8 tn Heb “an image, any likeness.”
12. Deuteronomy 5:8 tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”
13. Deuteronomy 5:9 tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.
14. Deuteronomy 5:9 tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהֵב, ʾahev) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, saneʾ) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).
15. Deuteronomy 5:9 tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:5) is elliptical/abbreviated or that the text suffers from an accidental scribal omission (the repetition of the words “sons” would invite accidental omission).
16. Deuteronomy 5:10 tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (b^erit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.
17. Deuteronomy 5:10 tc By a slight emendation (לֲאַלֻּפִים [laʾallufim] for לַאֲלָפִים [laʾalafim]) “clans” could be read in place of the MT reading “thousands.” However, no ms or versional evidence exists to support this emendation.tn Another option is to understand this as referring to “thousands (of generations) of those who love me” (cf. NAB, NIV, NRSV, NLT). See Deut 7:9.
18. Deuteronomy 5:10 tn Heb “love.” See note on the word “reject” in v. 9.
19. Deuteronomy 5:11 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms, but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (Hebrew שָׁוְא [shavʾ]) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
20. Deuteronomy 5:11 tn Heb “who takes up his name to emptiness.”
21. Deuteronomy 5:12 tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).
22. Deuteronomy 5:14 tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hash^eviʿi) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).
23. Deuteronomy 5:14 tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”
24. Deuteronomy 5:15 tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”
25. Deuteronomy 5:15 tn Or “keep” (so KJV, NRSV).
26. Deuteronomy 5:16 tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.
27. Deuteronomy 5:16 tn Heb “the Lord your God.” See note on “He” in 5:3.
28. Deuteronomy 5:17 tn Traditionally “kill” (so KJV, ASV, RSV, NAB). The verb here (רָצַח, ratsakh) is generic for homicide but in the OT both killing in war and capital punishment were permitted and even commanded (Deut 13:5, 9; 20:13, 16-17), so the technical meaning here is “murder.”
29. Deuteronomy 5:20 tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.
30. Deuteronomy 5:21 tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ʾavah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.
31. Deuteronomy 5:21 tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.
32. Deuteronomy 5:21 tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.
33. Deuteronomy 5:21 tn Heb “or anything that is your neighbor’s.”
34. Deuteronomy 5:22 tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”
35. Deuteronomy 5:22 tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.
36. Deuteronomy 5:24 tn Heb “his glory and his greatness.”
37. Deuteronomy 5:24 tn Heb “this day we have seen.”
38. Deuteronomy 5:26 tn Heb “who is there of all flesh.”
39. Deuteronomy 5:27 tn Heb “the Lord our God.” See note on “He” in 5:3.
40. Deuteronomy 5:28 tn Heb “the Lord.” See note on “He” in 5:3.
41. Deuteronomy 5:29 tn Heb “keep” (so KJV, NAB, NIV, NRSV).
42. Deuteronomy 5:31 tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.
43. Deuteronomy 5:31 tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”
44. Deuteronomy 5:33 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
45. Deuteronomy 5:33 tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”
46. Deuteronomy 6:1 tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.
47. Deuteronomy 6:1 tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”
48. Deuteronomy 6:2 tn Here the terms are not the usual חֻקִּים (khuqqim) and מִשְׁפָּטִים (mishpatim; as in v. 1) but חֻקֹּת (khuqqot, “statutes”) and מִצְוֹת (mitsvot, “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.
49. Deuteronomy 6:2 tn Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
50. Deuteronomy 6:3 tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.
51. Deuteronomy 6:3 tn Heb “fathers” (also in vv. 10, 18, 23).
52. Deuteronomy 6:4 tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, sh^emaʿ, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
53. Deuteronomy 6:5 tn The verb אָהֵב (ʾahev, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.
54. Deuteronomy 6:5 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.
55. Deuteronomy 6:5 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.
56. Deuteronomy 6:5 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.
57. Deuteronomy 6:7 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.
58. Deuteronomy 6:7 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
59. Deuteronomy 6:8 sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.
60. Deuteronomy 6:8 sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).
61. Deuteronomy 6:9 sn The Hebrew term מְזוּזֹת (m^ezuzot) refers both to the door frames and to small cases attached on them containing scripture texts (always Deut 6:4-9 and 11:13-21; and sometimes the decalogue; Exod 13:1-10, 11-16; and Num 10:35-36). See J. H. Tigay, Deuteronomy (JPSTC), 443-44.
62. Deuteronomy 6:12 tn Heb “out of the house of slavery” (so NASB, NRSV).
63. Deuteronomy 6:14 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.
64. Deuteronomy 6:15 tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”
65. Deuteronomy 6:16 sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).
66. Deuteronomy 6:17 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
67. Deuteronomy 6:17 tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”
68. Deuteronomy 6:18 tn Heb “upright.”
69. Deuteronomy 6:18 tn Heb “the Lord.” See note on the word “his” in v. 17.
70. Deuteronomy 6:20 tn Heb “your son.”
71. Deuteronomy 6:21 tn Heb “to your son.”
72. Deuteronomy 6:21 tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).
73. Deuteronomy 6:22 tn Heb “the Lord.” See note on the word “his” in v. 17.
74. Deuteronomy 6:22 tn Heb “house,” referring to the entire household.
75. Deuteronomy 6:24 tn Heb “the Lord our God.” See note on the word “his” in v. 17.
76. Deuteronomy 6:25 tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.
77. Deuteronomy 6:25 tn Heb “as he has commanded us” (so NIV, NRSV).
78. Deuteronomy 7:1 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).
79. Deuteronomy 7:1 sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).
80. Deuteronomy 7:1 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.
81. Deuteronomy 7:1 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
82. Deuteronomy 7:1 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
83. Deuteronomy 7:1 sn Hivites. 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 the term “Horites” in Deut 2:12).
84. Deuteronomy 7:1 sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).
85. Deuteronomy 7:1 sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.
86. Deuteronomy 7:2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
87. Deuteronomy 7:2 tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”
88. Deuteronomy 7:2 tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”
89. Deuteronomy 7:3 sn Heb “Do not give your daughter to his son.” The command (beginning at 7:1) is given in the singular form of “you” to emphasize individual responsibility. At this point, the Hebrew also switches from the plural (see previous clause) to the singular in reference to the Canaanite sons and daughters. While the principle applies to everyone in the nation, the rhetorical presentation is of an individual father making a decision about his specific child and a particular potential spouse.
90. Deuteronomy 7:4 tn Heb “he will,” envisioning a particular case. See note in previous verse.
91. Deuteronomy 7:5 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the Lord (Gen 28:18, 22; 31:13; 35:14; Exod 24:4), these pillars were usually associated with pagan cults and rituals (Exod 23:24; 34:13; Deut 12:3; 1 Kgs 14:23; 2 Kgs 17:10; Hos 3:4; 10:1; Jer 43:13).
92. Deuteronomy 7:5 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [ʾasherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
93. Deuteronomy 7:6 tn That is, “set apart.”
94. Deuteronomy 7:6 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
95. Deuteronomy 7:6 tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (s^egullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.
96. Deuteronomy 7:8 tn Heb “the Lord’s.” See note on “He” in 7:6.
97. Deuteronomy 7:8 tn For the verb אָהֵב (ʾahev, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.
98. Deuteronomy 7:8 tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).
99. Deuteronomy 7:8 tn Heb “swore on oath.”
100. Deuteronomy 7:8 tn Heb “fathers” (also in vv. 12, 13).
101. Deuteronomy 7:8 tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”
102. Deuteronomy 7:8 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).
103. Deuteronomy 7:8 tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.
104. Deuteronomy 7:9 tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”
105. Deuteronomy 7:9 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (b^erit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).
106. Deuteronomy 7:10 tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).
107. Deuteronomy 7:10 tn Heb “he will not hesitate concerning.”
108. Deuteronomy 7:12 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
109. Deuteronomy 7:12 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.”
110. Deuteronomy 7:13 tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).
111. Deuteronomy 7:14 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, ʿaqarah), an affliction that will no longer prevail in Canaan.
112. Deuteronomy 7:16 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.”
113. Deuteronomy 7:16 tn Or “serve” (so KJV, NIV, NRSV).
114. Deuteronomy 7:18 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.”
115. Deuteronomy 7:19 tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.
116. Deuteronomy 7:19 tn Heb “the strong hand and outstretched arm.” See 4:34.
117. Deuteronomy 7:19 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
118. Deuteronomy 7:20 tn The meaning of the term translated “hornets” (צִרְעָה, tsirʿah) 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).
119. Deuteronomy 7:20 tn Heb “the remnant and those who hide themselves.”
120. Deuteronomy 7:22 tn Heb “the Lord your God.” See note on “he” in 7:19.
121. Deuteronomy 7:23 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).
122. Deuteronomy 7:24 tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”
123. Deuteronomy 7:25 tn The Hebrew word תּוֹעֵבָה (toʿevah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.
124. Deuteronomy 7:26 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.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.
125. Deuteronomy 7:26 tn Or “like it is.”
126. Deuteronomy 7:26 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, taʿav; cf. תּוֹעֵבָה, toʿevah; 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).
127. Deuteronomy 7:26 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.
128. Deuteronomy 8:1 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, mitsvot) refers to individual stipulations (as in vv. 2, 6).
129. Deuteronomy 8:1 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
130. Deuteronomy 8:1 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
131. Deuteronomy 8:1 tn Heb “fathers” (also in vv. 16, 18).
132. Deuteronomy 8:2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.
133. Deuteronomy 8:3 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 huʾ), 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).
134. Deuteronomy 8:3 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.
135. Deuteronomy 8:3 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
136. Deuteronomy 8:3 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
137. Deuteronomy 8:3 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).
138. Deuteronomy 8:5 tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.
139. Deuteronomy 8:6 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
140. Deuteronomy 8:6 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.
141. Deuteronomy 8:7 tn Or “wadis.”
142. Deuteronomy 8:9 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).
143. Deuteronomy 8:9 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.
144. Deuteronomy 8:14 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.
145. Deuteronomy 8:15 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).
146. Deuteronomy 8:15 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.
147. Deuteronomy 8:16 tn Heb “in order to humble you and in order to test you.” See 8:2.
148. Deuteronomy 8:17 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.
149. Deuteronomy 8:17 tn Heb “my strength and the might of my hand.”
150. Deuteronomy 8:18 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.
151. Deuteronomy 8:19 tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).
152. Deuteronomy 8:20 tn Heb “so you will perish.”
153. Deuteronomy 8:20 tn Heb “listen to the voice of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
154. Deuteronomy 9:1 tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.
155. Deuteronomy 9:2 sn Anakites. See note on this term in Deut 1:28.
156. Deuteronomy 9:2 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).
157. Deuteronomy 9:3 tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.
158. Deuteronomy 9:5 tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (ts^edaqah, “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 Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).
159. Deuteronomy 9:5 tn Heb “the Lord.” See note on “he” in 9:3.
160. Deuteronomy 9:5 tn Heb “fathers.”
161. Deuteronomy 9:6 tn Heb “stiff-necked” (so KJV, NAB, NIV).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).
162. Deuteronomy 9:7 tn By juxtaposing the positive זְכֹר (z^ekhor, “remember”) with the negative אַל־תִּשְׁכַּח (ʾal tishkakh, “do not forget”), Moses makes a most emphatic plea.
163. Deuteronomy 9:7 tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.
164. Deuteronomy 9:9 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
165. Deuteronomy 9:10 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).
166. Deuteronomy 9:10 tn Heb “according to all the words.”
167. Deuteronomy 9:10 tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.
168. Deuteronomy 9:12 tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some mss and Smr add עֵגֶל (ʿegel, “calf”), “a molten calf” or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it.
169. Deuteronomy 9:13 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
170. Deuteronomy 9:14 tn Heb “leave me alone.”
171. Deuteronomy 9:14 tn Heb “from under heaven.”
172. Deuteronomy 9:15 tn Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.
173. Deuteronomy 9:16 tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.
174. Deuteronomy 9:16 tn Heb “the Lord.” See note on “he” in 9:3.
175. Deuteronomy 9:17 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.
176. Deuteronomy 9:19 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”).
177. Deuteronomy 9:19 tn Heb “the Lord.” See note on “he” in 9:3.
178. Deuteronomy 9:20 tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.
179. Deuteronomy 9:21 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
180. Deuteronomy 9:21 tn Heb “burned it with fire.”
181. Deuteronomy 9:22 sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (baʿar, “to burn”), thus, here, “burning.” The reference is to the Lord’s fiery wrath against Israel because of their constant complaints against him (Num 11:1-3).
182. Deuteronomy 9:22 sn Massah. See note on this term in Deut 6:16.
183. Deuteronomy 9:22 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).
184. Deuteronomy 9:23 tn Heb “the Lord.” See note on “he” in 9:3.
185. Deuteronomy 9:23 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
186. Deuteronomy 9:24 tn Heb “the Lord.” See note on “he” in 9:3.
187. Deuteronomy 9:25 tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.
188. Deuteronomy 9:25 tn Heb “the Lord.” See note on “he” in 9:3.
189. Deuteronomy 9:26 tn Heb “the Lord.” See note on “he” in 9:3.
190. Deuteronomy 9:26 tn Heb “Lord Yahweh” (אֲדֹנָי יְהוִה, ʾadonay y^ehvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ʾadonay ʾelohim).
191. Deuteronomy 9:26 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.
192. Deuteronomy 9:26 tn Heb “you have redeemed in your greatness.”
193. Deuteronomy 9:26 tn Heb “by your strong hand.”
194. Deuteronomy 9:28 tc The MT reads only “the land.” Smr supplies עַם (ʿam, “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.
195. Deuteronomy 9:29 tn Heb “your inheritance.” See note at v. 26.
196. Deuteronomy 9:29 tn Heb “an outstretched arm.”
197. Deuteronomy 10:1 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.
198. Deuteronomy 10:2 sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.
199. Deuteronomy 10:3 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.
200. Deuteronomy 10:4 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
201. Deuteronomy 10:4 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
202. Deuteronomy 10:4 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
203. Deuteronomy 10:4 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
204. Deuteronomy 10:4 tn Heb “the Lord.” See note on “he” earlier in this verse.
205. Deuteronomy 10:6 sn Beeroth Bene Jaakan. This Hebrew name could be translated “the wells of Bene Jaakan” or “the wells of the sons of Jaakan,” a site whose location cannot be determined (cf. Num 33:31-32; 1 Chr 1:42).
206. Deuteronomy 10:6 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.
207. Deuteronomy 10:7 sn Gudgodah. This is probably the same as Haggidgad, which is also associated with Jotbathah (Num 33:33).
208. Deuteronomy 10:7 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.
209. Deuteronomy 10:8 sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.
210. Deuteronomy 10:8 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
211. Deuteronomy 10:9 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 Lord himself was their apportionment, that is, service to him would be their full-time and lifelong privilege (Num 18:20-24; Deut 18:2; Josh 13:33).
212. Deuteronomy 10:9 tn That is, among the other Israelite tribes.
213. Deuteronomy 10:11 tn Heb “the Lord.” See note on “he” in 10:4.
214. Deuteronomy 10:11 tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”
215. Deuteronomy 10:11 tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.
216. Deuteronomy 10:11 tn Heb “fathers” (also in vv. 15, 22).
217. Deuteronomy 10:12 tn Heb “the Lord your God.” See note on “he” in 10:4.
218. Deuteronomy 10:12 tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”
219. Deuteronomy 10:12 tn Heb “the Lord your God.” See note on “he” in 10:4.
220. Deuteronomy 10:12 tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.
221. Deuteronomy 10:13 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.
222. Deuteronomy 10:15 tn Heb “the Lord.” See note on “he” in 10:4.
223. Deuteronomy 10:15 tn Heb “take delight to love.” Here again the verb אָהֵב (ʾahev, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).
224. Deuteronomy 10:15 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.
225. Deuteronomy 10:16 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).
226. Deuteronomy 10:16 tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.
227. Deuteronomy 10:18 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.” Cf. Exod 22:21; Lev 19:33-34; Deut 24:14, 17; 27:19.
228. Deuteronomy 10:21 tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).
229. Deuteronomy 10:22 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
230. Deuteronomy 11:1 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 (mishpatim), and מִצְוֹת (mitsvot).
231. Deuteronomy 11:2 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
232. Deuteronomy 11:2 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.
233. Deuteronomy 11:2 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.
234. Deuteronomy 11:2 tn Heb “his strong hand and his stretched-out arm.”
235. Deuteronomy 11:3 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.
236. Deuteronomy 11:3 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.
237. Deuteronomy 11:4 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.
238. Deuteronomy 11:4 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
239. Deuteronomy 11:4 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.
240. Deuteronomy 11:5 tn See note on these same words in v. 3.
241. Deuteronomy 11:6 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).
242. Deuteronomy 11:6 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
243. Deuteronomy 11:6 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.
244. Deuteronomy 11:6 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
245. Deuteronomy 11:6 tn Heb “and all the substance which was at their feet.”
246. Deuteronomy 11:7 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
247. Deuteronomy 11:8 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).
248. Deuteronomy 11:8 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
249. Deuteronomy 11:8 tn Heb “which you are crossing over there to possess it.”
250. Deuteronomy 11:9 tn Heb “fathers” (also in v. 21).
251. Deuteronomy 11:10 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.”
252. Deuteronomy 11:10 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.
253. Deuteronomy 11:11 tn Heb “which you are crossing over there to possess it.”
254. Deuteronomy 11:11 tn Heb “rain of heaven.”
255. Deuteronomy 11:12 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
256. Deuteronomy 11:12 tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.” sn Constantly attentive to it. This attention to the land by the Lord is understandable in light of the centrality of the land in the Abrahamic covenant (cf. Gen 12:1, 7; 13:15; 15:7, 16, 18; 17:8; 26:3).
257. Deuteronomy 11:12 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.
258. Deuteronomy 11:13 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.”
259. Deuteronomy 11:13 tn Again, the Hebrew term אָהֵב (ʾahev) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
260. Deuteronomy 11:13 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
261. Deuteronomy 11:14 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.
262. Deuteronomy 11:14 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
263. Deuteronomy 11:14 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.
264. Deuteronomy 11:15 tn Heb “grass in your field.”
265. Deuteronomy 11:16 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
266. Deuteronomy 11:17 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
267. Deuteronomy 11:17 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
268. Deuteronomy 11:17 tn Or “be destroyed”; NAB, NIV “will soon perish.”
269. Deuteronomy 11:17 tn Heb “the Lord.” See note on “he” in 11:4.
270. Deuteronomy 11:18 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
271. Deuteronomy 11:18 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
272. Deuteronomy 11:19 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
273. Deuteronomy 11:21 tn Heb “like the days of the heavens upon the earth,” that is, forever.
274. Deuteronomy 11:22 tn Heb “this commandment.” See note at Deut 5:30.
275. Deuteronomy 11:22 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.
276. Deuteronomy 11:22 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
277. Deuteronomy 11:23 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
278. Deuteronomy 11:24 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.
279. Deuteronomy 11:24 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.”
280. Deuteronomy 11:26 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1-28:68. Here Moses adumbrates the whole by way of anticipation.
281. Deuteronomy 11:27 tn Heb “listen to,” that is, obey.
282. Deuteronomy 11:28 tn Heb “do not listen to,” that is, do not obey.
283. Deuteronomy 11:28 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
284. Deuteronomy 11:28 tn Heb “am commanding” (so NASB, NRSV).
285. Deuteronomy 11:28 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
286. Deuteronomy 11:29 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).
287. Deuteronomy 11:30 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
288. Deuteronomy 11:30 sn Gilgal. From a Hebrew verb root גָּלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
289. Deuteronomy 11:30 tc The MT plural “oaks” (אֵלוֹנֵי, ʾeloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ʾelon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrʾ, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwrʾ, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
290. Deuteronomy 12:1 tn Heb “fathers.”
291. Deuteronomy 12:1 tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.
292. Deuteronomy 12:2 tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”
293. Deuteronomy 12:2 sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.
294. Deuteronomy 12:3 sn Sacred pillars. These are 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.
295. Deuteronomy 12:3 sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (ʾasherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.
296. Deuteronomy 12:5 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
297. Deuteronomy 12:5 tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשַׁכֵּן (l^eshakken, “to make [his name] to dwell”), perhaps with the third person masculine singular sf לְשַׁכְּנוֹ (l^eshakk^eno, “to cause it to dwell”). Though the presupposed noun שֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.
298. Deuteronomy 12:6 tn Heb “heave offerings of your hand.”
299. Deuteronomy 12:7 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
300. Deuteronomy 12:7 tn Heb “the Lord your God.” See note on “he” in 12:5.
301. Deuteronomy 12:8 tn Heb “a man.”
302. Deuteronomy 12:9 tn Heb “rest.”
303. Deuteronomy 12:10 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
304. Deuteronomy 12:10 tn Heb “the Lord your God.” See note on “he” in 12:5.
305. Deuteronomy 12:10 tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
306. Deuteronomy 12:11 tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”
307. Deuteronomy 12:11 tn Heb “heave offerings of your hand.”
308. Deuteronomy 12:11 tn Heb “the Lord.” See note on “he” in 12:5.
309. Deuteronomy 12:12 tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”
310. Deuteronomy 12:12 sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.
311. Deuteronomy 12:14 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
312. Deuteronomy 12:14 sn This injunction to worship in a single and central sanctuary—one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17)—marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).
313. Deuteronomy 12:15 tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”
314. Deuteronomy 12:15 tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).
315. Deuteronomy 12:18 tn Heb “the Lord your God.” See note on “he” in 12:5.
316. Deuteronomy 12:18 tn See note at Deut 12:12.
317. Deuteronomy 12:18 tn Heb “in all the sending forth of your hands.”
318. Deuteronomy 12:20 tn Heb “for my soul desires to eat meat.”
319. Deuteronomy 12:20 tn Heb “according to all the desire of your soul you may eat meat.”
320. Deuteronomy 12:21 tn Heb “the Lord your God.” See note on “he” in 12:5.
321. Deuteronomy 12:21 tn Heb “the Lord.” See note on “he” in 12:5.
322. Deuteronomy 12:21 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
323. Deuteronomy 12:23 sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).
324. Deuteronomy 12:25 tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.
325. Deuteronomy 12:26 tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.
326. Deuteronomy 12:27 sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21).
327. Deuteronomy 12:27 tn Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
328. Deuteronomy 12:29 tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.
329. Deuteronomy 12:31 tn Heb “you must not do thus to/for the Lord your God.”
330. Deuteronomy 12:31 tn See note on this term at Deut 7:25.
331. Deuteronomy 12:31 tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.
332. Deuteronomy 12:32 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.
333. Deuteronomy 12:32 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions—one favorable to the singular pronoun and the other to the plural—which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1-11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.
334. Deuteronomy 12:32 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).
335. Deuteronomy 13:1 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, naviʾ) and one who foretells by dreams (חֹלֵם, 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).
336. Deuteronomy 13:1 tn The expression אוֹת אוֹ מוֹפֵת (ʾot ʾo 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 (sēmeion), 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 by the Lord to false prophets as a means of testing his people.
337. Deuteronomy 13:3 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
338. Deuteronomy 13:3 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
339. Deuteronomy 13:3 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.
340. Deuteronomy 13:5 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
341. Deuteronomy 13:5 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).
342. Deuteronomy 13:6 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.
343. Deuteronomy 13:6 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.’”
344. Deuteronomy 13:6 tn Heb “fathers” (also in v. 17).
345. Deuteronomy 13:6 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
346. Deuteronomy 13:7 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
347. Deuteronomy 13:9 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”).
348. Deuteronomy 13:9 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.
349. Deuteronomy 13:10 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).
350. Deuteronomy 13:11 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
351. Deuteronomy 13:13 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (b^eliyyaʿal) 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.”
352. Deuteronomy 13:13 tc The LXX and Tg read “your” for the MT’s “their.”
353. Deuteronomy 13:13 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.
354. Deuteronomy 13:14 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
355. Deuteronomy 13:15 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.”
356. Deuteronomy 13:15 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.
357. Deuteronomy 13:16 tn Heb “street.”
358. Deuteronomy 13:16 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”).
359. Deuteronomy 13:17 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.
360. Deuteronomy 13:18 tn Heb “commanding” (so NASB, NRSV).
361. Deuteronomy 13:18 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.
362. Deuteronomy 13:18 tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.
363. Deuteronomy 14:1 tn Heb “sons” (so NASB); TEV, NLT “people.”
364. Deuteronomy 14:1 sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not to be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.
365. Deuteronomy 14:2 tn Or “set apart.”
366. Deuteronomy 14:2 tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
367. Deuteronomy 14:2 tn Or “treasured.” The Hebrew term סְגֻלָּה (s^egullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).
368. Deuteronomy 14:3 tn The Hebrew word תּוֹעֵבָה (toʿevah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”sn This verse acts as a header for several short lists that describe what may and may not be eaten: land animals (vv. 4-8), water creatures (vv. 9-10), birds and bats (vv. 11-18), other winged creatures (vv. 19-20). Each set refers to clean and unclean animals.
369. Deuteronomy 14:5 tn The Hebrew term אַיָּל (ʾayyal) may refer to a type of deer (cf. Arabic ʾayyal). Cf. NAB “the red deer.”
370. Deuteronomy 14:5 tn The Hebrew term צְבִי (ts^evi) is sometimes rendered “roebuck” (so KJV).
371. Deuteronomy 14:5 tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”
372. Deuteronomy 14:5 tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).
373. Deuteronomy 14:5 tn The Hebrew term תְּאוֹ (t^eʾo; a variant is תּוֹא, toʾ) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”
374. Deuteronomy 14:5 tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”
375. Deuteronomy 14:6 tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.
376. Deuteronomy 14:7 tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).
377. Deuteronomy 14:8 tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (v^eshosaʿ shesaʿ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.
378. Deuteronomy 14:11 tn According to HALOT the Hebrew term צִפּוֹר (tsippor) can to a “bird” or “winged creature” (HALOT 1047 s.v.). In this list it appears to include bats, while insects are put in their own list next. Hebrew terminology seems to have focused on the mode of movement or environment rather than our modern zoological taxonomies.
379. Deuteronomy 14:12 tn NEB “the griffon-vulture.”
380. Deuteronomy 14:12 tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.
381. Deuteronomy 14:12 tn The Hebrew term עָזְנִיָּה (ʿozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.
382. Deuteronomy 14:13 tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [raʾah] and אַיָּה [ʾayyah]), is probably a kite of some species but otherwise impossible to specify.
383. Deuteronomy 14:15 tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayyaʿanah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).
384. Deuteronomy 14:15 tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).
385. Deuteronomy 14:15 tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).
386. Deuteronomy 14:16 tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”
387. Deuteronomy 14:17 tn The Hebrew term קָאַת (qaʾat) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).
388. Deuteronomy 14:19 tn The term עוֹף (ʿof) refers to winged creatures more broadly than “birds” and is repeated in v. 20. Here “swarming winged things” (שֶׁרֶץ הָעוֹף, sherets haʿof) most likely refers to “insects.”sn It is debatable whether vv. 11-20 form one list (e.g. NASB) or two (e.g. NIV) as it is taken here. Verses 11 and 20 each say “you may eat any clean X” and refer to flying creatures. The terms עוֹף (ʿof) and צִפּוֹר (tsippor, see v. 11) can both refer to birds, but are not limited to birds. Verse 12 begins and v. 19 ends with a clause saying what may not be eaten, while specific animals or classes of animals are listed in between. This has the appearance of a chiastic structure for one list. On the other hand, the lists of land animals and fish are simply divided into what one may eat and may not eat, suggesting that vv. 11-18 and 19-20 (each including both kinds of statements) are separate lists. Also an issue, the phrase in v. 19 “it is unclean” might refer back to v.12 and the singular זֶה (zeh, “this,” but translated “these in most English versions for stylistic reasons). This would help tie 12-19 together as one list, but the closer referent is “any…winged thing” earlier in v. 19. Verses 19 and 20 are also tied by the use of the term עוֹף.
389. Deuteronomy 14:19 sn Lev 11:20-23 gives more details about unclean insects allowing locusts and grasshopper to be eaten. Cf. Matt 3:4; Mark 1:6.
390. Deuteronomy 14:19 tc The Vulgate and fragments from the Cairo Genizah read “it shall not be eaten.” The LXX and Smr read “you shall not eat from them” (cf. 14:12). The MT, reading the Niphal (passive), is less likely to have been harmonized and the harder reading should stand.
391. Deuteronomy 14:21 tn Heb “gates” (also in vv. 27, 28, 29).
392. Deuteronomy 14:21 sn Do not boil a young goat in its mother’s milk. This strange prohibition—one whose rationale is unclear but probably related to pagan ritual—may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.
393. Deuteronomy 14:22 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”
394. Deuteronomy 14:23 tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.
395. Deuteronomy 14:24 tn Heb “the Lord your God.” See note on “He” in 14:2.
396. Deuteronomy 14:24 tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.
397. Deuteronomy 14:25 tn Heb “bind the silver in your hand.”
398. Deuteronomy 15:1 tn The Hebrew term שְׁמִטִּת (sh^emittat), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the cancellation of the debt and even pledges for the debt of a borrower by his creditor. This could be a full and final remission or, more likely, one for the seventh year only. See R. Wakely, NIDOTTE 4:155-60. Here the words “of debts” are not in the Hebrew text, but are implied. Cf. NAB “a relaxation of debts”; NASB, NRSV “a remission of debts.”
399. Deuteronomy 15:2 tn Heb “his neighbor,” used idiomatically to refer to another person.
400. Deuteronomy 15:2 tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”
401. Deuteronomy 15:3 tn Heb “your brother.”
402. Deuteronomy 15:4 tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.
403. Deuteronomy 15:4 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.
404. Deuteronomy 15:4 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
405. Deuteronomy 15:4 tn The Hebrew text includes “to possess.”
406. Deuteronomy 15:5 tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”
407. Deuteronomy 15:5 tn Heb “the Lord your God.” See note on “he” in 15:4.
408. Deuteronomy 15:5 tn Heb “by being careful to do.”
409. Deuteronomy 15:5 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
410. Deuteronomy 15:7 tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.
411. Deuteronomy 15:7 tn Heb “gates.”
412. Deuteronomy 15:7 tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).
413. Deuteronomy 15:7 tn Heb “from your needy brother.”
414. Deuteronomy 15:8 tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.
415. Deuteronomy 15:8 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.
416. Deuteronomy 15:9 tn Heb “your eye.”
417. Deuteronomy 15:9 tn Heb “your needy brother.”
418. Deuteronomy 15:9 tn Heb “give” (likewise in v. 10).
419. Deuteronomy 15:9 tn Heb “it will be a sin to you.”
420. Deuteronomy 15:10 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”
421. Deuteronomy 15:10 tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.
422. Deuteronomy 15:11 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
423. Deuteronomy 15:11 tn Heb “your brother.”
424. Deuteronomy 15:12 sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ʿivri) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ʾapiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.
425. Deuteronomy 15:12 tn Heb “your brother, a Hebrew (male) or Hebrew (female).”
426. Deuteronomy 15:12 tn Heb “him.” The singular pronoun occurs throughout the passage.
427. Deuteronomy 15:12 tn The Hebrew text includes “from you.”
428. Deuteronomy 15:14 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”
429. Deuteronomy 15:16 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.
430. Deuteronomy 15:16 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.
431. Deuteronomy 15:17 sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).
432. Deuteronomy 15:18 tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.
433. Deuteronomy 15:19 tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the Lord.
434. Deuteronomy 15:20 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.
435. Deuteronomy 15:21 tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”
436. Deuteronomy 15:22 tn Heb “in your gates.”
437. Deuteronomy 15:22 tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.
438. Deuteronomy 16:1 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
439. Deuteronomy 16:1 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
440. Deuteronomy 16:1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
441. Deuteronomy 16:2 tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.
442. Deuteronomy 16:2 tn Heb “the Lord.” See note on “he” in the previous verse.
443. Deuteronomy 16:3 tn Heb “bread of affliction.” Their affliction was part of the cause of why they ate this kind of bread. It could be understood as “the sort of bread made under oppressive circumstances.” The kind of bread was used to symbolize and remind of their affliction.
444. Deuteronomy 16:4 tn Heb “leaven must not be seen among you in all your border.”
445. Deuteronomy 16:4 tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.
446. Deuteronomy 16:5 tn Heb “gates.”
447. Deuteronomy 16:6 tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.
448. Deuteronomy 16:6 tc The MT reading אֶל (ʾel, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”
449. Deuteronomy 16:6 tn Heb “the Lord your God.” See note on “he” in 16:1.
450. Deuteronomy 16:7 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, ʾesh) suggests that the word could be used to speak of boiling or roasting.
451. Deuteronomy 16:8 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
452. Deuteronomy 16:9 tn Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.
453. Deuteronomy 16:10 tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavuʿot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (pentēhchostē, “Pentecost”).
454. Deuteronomy 16:10 tn Heb “the sufficiency of the offering of your hand.”
455. Deuteronomy 16:10 tn Heb “the Lord your God.” See note on “he” in 16:1.
456. Deuteronomy 16:11 tn Heb “the Lord your God.” See note on “he” in 16:1.
457. Deuteronomy 16:11 tn Heb “gates.”
458. Deuteronomy 16:11 sn The ger (גֵּר) “foreign resident” or “naturalized citizen,” (see Exod 12:19 and Deut 29:10-13) could make sacrifices (Lev 17:8; 22:18; Num 15:14) and participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12.
459. Deuteronomy 16:13 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukkot, “Feast of Shelters” or “Feast of Huts”) 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). This feast was a commemoration of the wanderings of the Israelites after they left Egypt, in which they dwelt in temporary shelters.
460. Deuteronomy 16:13 tn Heb “when you gather in your threshing-floor and winepress.”
461. Deuteronomy 16:14 tn Heb “in your gates.”
462. Deuteronomy 16:15 tn Heb “the Lord.” See note on “he” in 16:1.
463. Deuteronomy 16:15 tn Heb “the Lord your God.” See note on “he” in 16:1.
464. Deuteronomy 16:15 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
465. Deuteronomy 16:16 tn Heb “the Lord.” See note on “he” in 16:1.
466. Deuteronomy 16:17 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.
467. Deuteronomy 16:18 tn The Hebrew term וְשֹׁטְרִים (v^eshot^erim), 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.
468. Deuteronomy 16:18 tn Heb “gates.”
469. Deuteronomy 16:18 tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”
470. Deuteronomy 16:19 tn Heb “twist, overturn”; NRSV “subverts the cause.”
471. Deuteronomy 16:19 tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”
472. Deuteronomy 16:20 tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).
473. Deuteronomy 16:21 tn Heb “an Asherah, any tree.”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.
474. Deuteronomy 16:22 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.
475. Deuteronomy 17:1 tn Heb “to the Lord your God.” See note on “he” in 16:1.
476. Deuteronomy 17:1 tn The Hebrew word תּוֹעֵבָה (toʿevah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
477. Deuteronomy 17:2 tn Heb “gates.”
478. Deuteronomy 17:2 tn Heb “does the evil in the eyes of the Lord your God.”
479. Deuteronomy 17:3 tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities.
480. Deuteronomy 17:3 tn Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.
481. Deuteronomy 17:4 tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.
482. Deuteronomy 17:5 tn Heb “gates.”
483. Deuteronomy 17:5 tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”
484. Deuteronomy 17:7 tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).
485. Deuteronomy 17:7 tn Heb “the hand of all the people.”
486. Deuteronomy 17:8 tn Heb “between blood and blood.”
487. Deuteronomy 17:8 tn Heb “between claim and claim.”
488. Deuteronomy 17:8 tn Heb “between blow and blow.”
489. Deuteronomy 17:8 tn Heb “gates.”
490. Deuteronomy 17:8 tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.
491. Deuteronomy 17:12 tn Heb “who acts presumptuously not to listen” (cf. NASB).
492. Deuteronomy 17:15 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”
493. Deuteronomy 17:15 tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.
494. Deuteronomy 17:15 tn Heb “your brothers.” See the preceding note on “fellow citizens.”
495. Deuteronomy 17:16 tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).
496. Deuteronomy 17:17 tn Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”
497. Deuteronomy 17:18 tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzoʾt) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.
498. Deuteronomy 17:18 tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.
499. Deuteronomy 17:20 tc Heb “upon his kingship.” Smr supplies כִּסֵא (kiseʾ, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.
500. Deuteronomy 18:1 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
501. Deuteronomy 18:1 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the Lord will give to his people. It is the Lord’s inheritance, but the Levites are allowed to eat it since they themselves have no inheritance among the other tribes of Israel.
502. Deuteronomy 18:2 tn Heb “he” (and throughout the verse).
503. Deuteronomy 18:2 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
504. Deuteronomy 18:3 tn Heb “judgment”; KJV, NASB, NRSV “the priest’s due.”
505. Deuteronomy 18:4 tn Heb “the firstfruits of your…” (so NIV).
506. Deuteronomy 18:5 tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however.
507. Deuteronomy 18:5 tn Heb “the name of the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
508. Deuteronomy 18:6 tn Heb “according to all the desire of his soul.”
509. Deuteronomy 18:6 tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.
510. Deuteronomy 18:8 tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT “a private source of income”), or even support sent by relatives (cf. TEV “whatever his family sends him”).
511. Deuteronomy 18:10 tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.
512. Deuteronomy 18:10 tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem q^esamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
513. Deuteronomy 18:10 tn Heb “one who causes to appear” (מְעוֹנֵן, m^eʿonen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).
514. Deuteronomy 18:10 tn Heb “a seeker of omens” (מְנַחֵשׁ, m^enakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).
515. Deuteronomy 18:10 tn Heb “a doer of sorcery” (מְכַשֵּׁף, m^ekhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.
516. Deuteronomy 18:11 tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).
517. Deuteronomy 18:11 tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, shoʾel ʾov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).
518. Deuteronomy 18:11 tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yidd^eʿoniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).
519. Deuteronomy 18:11 tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).
520. Deuteronomy 18:12 tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.
521. Deuteronomy 18:12 tn The translation understands the Hebrew participial form as having an imminent future sense here.
522. Deuteronomy 18:15 tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17.
523. Deuteronomy 18:16 tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”
524. Deuteronomy 18:19 tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”
525. Deuteronomy 18:19 tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.
526. Deuteronomy 18:20 tn Or “commanded” (so KJV, NAB, NIV, NRSV).
527. Deuteronomy 18:21 tn Heb “in your heart.”
528. Deuteronomy 18:21 tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.
529. Deuteronomy 18:22 tn Heb “the Lord’s.” See note on the word “his” in v. 5.
530. Deuteronomy 18:22 tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”
531. Deuteronomy 18:22 tn Heb “does not happen or come to pass.”
532. Deuteronomy 18:22 tn Heb “the Lord has.” See note on the word “his” in v. 5.
533. Deuteronomy 18:22 tn Heb “that is the word which the Lord has not spoken.”
534. Deuteronomy 19:1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
535. Deuteronomy 19:2 sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).
536. Deuteronomy 19:3 tn Heb “border.”
537. Deuteronomy 19:4 tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”
538. Deuteronomy 19:4 tn Heb “who strikes his neighbor without knowledge.”
539. Deuteronomy 19:4 tn Heb “yesterday and a third (day)” (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”
540. Deuteronomy 19:5 tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”
541. Deuteronomy 19:5 tn Heb “and he raises his hand with the iron.”
542. Deuteronomy 19:5 tn Heb “the iron slips off.”
543. Deuteronomy 19:5 tn Heb “finds.”
544. Deuteronomy 19:5 tn Heb “his neighbor.”
545. Deuteronomy 19:5 tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.
546. Deuteronomy 19:5 tn Heb “and live.”
547. Deuteronomy 19:6 tn Heb “and overtake him, for the road is long.”
548. Deuteronomy 19:6 tn Heb “smite with respect to life,” that is, fatally.
549. Deuteronomy 19:6 tn Heb “no judgment of death.”
550. Deuteronomy 19:8 tn Heb “fathers.”
551. Deuteronomy 19:8 tn Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.
552. Deuteronomy 19:9 tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).
553. Deuteronomy 19:9 tn Heb “commanding”; NAB “which I enjoin on you today.”
554. Deuteronomy 19:9 sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.
555. Deuteronomy 19:10 tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqi) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).
556. Deuteronomy 19:10 tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”
557. Deuteronomy 19:11 tn Heb “his neighbor.”
558. Deuteronomy 19:11 tn Heb “rises against him and strikes him fatally.”
559. Deuteronomy 19:12 tn The גֹאֵל הַדָּם (goʾel haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.
560. Deuteronomy 19:13 sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).
561. Deuteronomy 19:14 tn Heb “border.” Cf. NRSV “You must not move your neighbor’s boundary marker.”
562. Deuteronomy 19:14 tn Heb “which they set off from the beginning.”
563. Deuteronomy 19:14 tn The Hebrew text includes “to possess it.” This phrase has been left untranslated to avoid redundancy.
564. Deuteronomy 19:15 tn Heb “rise up” (likewise in v. 16).
565. Deuteronomy 19:15 tn Heb “may stand.”
566. Deuteronomy 19:16 tn Heb “violent” (חָמָס, khamas). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, NIDOTTE 2:177-80.
567. Deuteronomy 19:16 tn Or “rebellion.” Rebellion against God’s law is in view (cf. NAB “of a defection from the law”).
568. Deuteronomy 19:17 tn The appositional construction (“before the Lord, that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18-20; 17:8-9).
569. Deuteronomy 19:18 tn Heb “his brother” (also in the following verse).
570. Deuteronomy 19:19 tn Heb “you will burn out” (בִּעַרְתָּ, biʿarta). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21-22, 24; 24:7).
571. Deuteronomy 19:21 sn This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25; Lev 24:19-20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.
572. Deuteronomy 20:1 tn Heb “horse and chariot.”
573. Deuteronomy 20:1 tn Heb “people.”
574. Deuteronomy 20:2 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).
575. Deuteronomy 20:2 tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”
576. Deuteronomy 20:4 tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”
577. Deuteronomy 20:5 tn Heb “people” (also in vv. 8, 9).
578. Deuteronomy 20:5 tn Heb “Who [is] the man” (also in vv. 6, 7, 8).
579. Deuteronomy 20:5 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 (חֲנֻכָּה, khanukkah) 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).
580. Deuteronomy 20:5 tn Heb “another man.”
581. Deuteronomy 20:7 tn Heb “Who [is] the man.”
582. Deuteronomy 20:8 tn Heb “his brother’s.”
583. Deuteronomy 20:8 tn Heb “melted.”
584. Deuteronomy 20:9 tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.
585. Deuteronomy 20:9 tn Heb “princes of hosts.”
586. Deuteronomy 20:11 tn Heb “if it answers you peace.”
587. Deuteronomy 20:11 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 5:13; 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).
588. Deuteronomy 20:13 tn Heb “to your hands.”
589. Deuteronomy 20:16 tn The antecedent of the relative pronoun is “cities.”
590. Deuteronomy 20:16 tn Heb “any breath.”
591. Deuteronomy 20:17 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”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.
592. Deuteronomy 20:17 sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).
593. Deuteronomy 20:17 sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.
594. Deuteronomy 20:17 sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.
595. Deuteronomy 20:17 sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).
596. Deuteronomy 20:17 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).
597. Deuteronomy 20:17 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).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).
598. Deuteronomy 20:18 tn Heb “to do according to all their abominations which they do for their gods.”
599. Deuteronomy 20:19 tn Heb “to fight against it to capture it.”
600. Deuteronomy 20:19 tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).
601. Deuteronomy 20:19 tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.
602. Deuteronomy 20:19 tn Heb “to go before you in siege.”
603. Deuteronomy 20:20 tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”
604. Deuteronomy 20:20 tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.
605. Deuteronomy 21:1 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
606. Deuteronomy 21:1 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
607. Deuteronomy 21:1 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
608. Deuteronomy 21:2 tn Heb “surrounding the slain [one].”
609. Deuteronomy 21:3 tn Heb “slain [one].”
610. Deuteronomy 21:4 tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.
611. Deuteronomy 21:4 sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity—of freedom from human contamination.
612. Deuteronomy 21:5 tn Heb “the priests, the sons of Levi.”
613. Deuteronomy 21:5 tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
614. Deuteronomy 21:5 tn Heb “by their mouth.”
615. Deuteronomy 21:5 tn Heb “every controversy and every blow.”
616. Deuteronomy 21:6 tn Heb “slain [one].”
617. Deuteronomy 21:6 tn Heb “wadi,” a seasonal watercourse through a valley.
618. Deuteronomy 21:7 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).
619. Deuteronomy 21:7 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
620. Deuteronomy 21:8 tn Heb “Atone for.”
621. Deuteronomy 21:8 tn Heb “and do not place innocent blood in the midst of your people Israel.”
622. Deuteronomy 21:9 tn Heb “in the eyes of” (so ASV, NASB, NIV).
623. Deuteronomy 21:10 tn Heb “gives him into your hands.”
624. Deuteronomy 21:11 tn Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
625. Deuteronomy 21:12 sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements.
626. Deuteronomy 21:13 tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”
627. Deuteronomy 21:13 tn Heb “sit”; KJV, NASB, NRSV “remain.”
628. Deuteronomy 21:13 tn The verb בּוֹא (boʾ; “to come”) with the preposition אֶל (ʾel; “to”) means “to approach, to come to” (HALOT 113 s.v. בּוֹא) and is a euphemism for coming together for sexual relations. A clearer euphemism has been used for the translation than the more literal “get together with.” See the note at 2 Sam 12:24 on this phrase being only a euphemism.
629. Deuteronomy 21:14 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
630. Deuteronomy 21:14 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
631. Deuteronomy 21:14 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
632. Deuteronomy 21:14 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
633. Deuteronomy 21:14 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ʿanah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
634. Deuteronomy 21:15 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (saneʾ, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.
635. Deuteronomy 21:15 tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.
636. Deuteronomy 21:16 tn Heb “when he causes his sons to inherit what is his.”
637. Deuteronomy 21:16 tn Heb “the hated.”
638. Deuteronomy 21:17 tn See note on the word “other” in v. 15.
639. Deuteronomy 21:17 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (pi sh^enayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).
640. Deuteronomy 21:17 tn Heb “his generative power” (אוֹן, ʾon; cf. HALOT 22 s.v.). Cf. NAB “the firstfruits of his manhood”; NRSV “the first issue of his virility.”
641. Deuteronomy 21:18 tn Heb “and he does not listen to them.”
642. Deuteronomy 21:20 tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.
643. Deuteronomy 21:21 tn The Hebrew term בִּעַרְתָּה (biʿartah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָּעַר, baʿar, “to burn”). See H. Ringgren, TDOT 2:203-4.
644. Deuteronomy 21:21 tc Some LXX traditions read הַנִּשְׁאָרִים (hannishʾarim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisraʾel, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
645. Deuteronomy 21:22 tn Heb “him.”
646. Deuteronomy 21:23 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
647. Deuteronomy 21:23 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
648. Deuteronomy 21:23 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
649. Deuteronomy 22:1 tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.
650. Deuteronomy 22:1 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.”
651. Deuteronomy 22:1 tn Heb “hide yourself.”
652. Deuteronomy 22:1 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”
653. Deuteronomy 22:2 tn Heb “your brother” (also later in this verse).
654. Deuteronomy 22:2 tn Heb “is not.” The idea of “residing” is implied.
655. Deuteronomy 22:2 tn Heb “and you do not know him.”
656. Deuteronomy 22:2 tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.
657. Deuteronomy 22:3 tn Heb “your brother” (also in v. 4).
658. Deuteronomy 22:3 tn Heb “you must not hide yourself.”
659. Deuteronomy 22:4 tn Heb “you must not see.” See note at 22:1.
660. Deuteronomy 22:4 tn Heb “and (must not) hide yourself from them.”
661. Deuteronomy 22:4 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”
662. Deuteronomy 22:4 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.
663. Deuteronomy 22:5 tn Heb “a man’s clothing.”
664. Deuteronomy 22:5 tn The Hebrew term תּוֹעֵבָה (toʿevah, “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.
665. Deuteronomy 22:6 tn Heb “and the mother sitting upon the chicks or the eggs.”
666. Deuteronomy 22:6 tn Heb “sons,” used here in a generic sense for offspring.
667. Deuteronomy 22:7 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
668. Deuteronomy 22:8 tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”
669. Deuteronomy 22:8 tn Heb “that you not place bloodshed in your house.”
670. Deuteronomy 22:9 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).
671. Deuteronomy 22:11 tn The Hebrew term שַׁעַטְנֵז (shaʿatnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] and עַטְנַז [ʿatnaz, “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.
672. Deuteronomy 22:12 tn Heb “twisted threads” (גְּדִלִים, g^edilim) 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.”
673. Deuteronomy 22:13 tn Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations. See note at Deut 21:13.
674. Deuteronomy 22:13 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.”
675. Deuteronomy 22:14 tn Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”
676. Deuteronomy 22:14 tn Heb “brings against her a bad name”; NIV “gives her a bad name.”
677. Deuteronomy 22:14 tn The expression קָרַב אֶל (qarav ʾel) means “draw near to” or “approach,” but is also used as a euphemism for the intended purpose of sexual relations.
678. Deuteronomy 22:15 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.
679. Deuteronomy 22:16 tn Heb “hated.” See note on the word “other” in Deut 21:15.
680. Deuteronomy 22:17 tn Heb “they will spread the garment.”
681. Deuteronomy 22:18 tn Heb “discipline.”
682. Deuteronomy 22:19 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.
683. Deuteronomy 22:19 tn Heb “brought forth a bad name.”
684. Deuteronomy 22:21 tn The Hebrew term נְבָלָה (n^evalah) 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.”
685. Deuteronomy 22:21 tn Heb “burn.” See note on Deut 21:21.
686. Deuteronomy 22:22 tn Heb “lying down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations.
687. Deuteronomy 22:22 tn Heb “a woman married to a husband.”
688. Deuteronomy 22:22 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
689. Deuteronomy 22:23 tn Heb “finds.”
690. Deuteronomy 22:23 tn Heb “lies down with,” a euphemism for going to bed for sexual relations.
691. Deuteronomy 22:24 tn Heb “humbled.”
692. Deuteronomy 22:24 tn Heb “wife.”
693. Deuteronomy 22:24 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
694. Deuteronomy 22:25 tn Heb “found,” also in vv. 27, 28.
695. Deuteronomy 22:25 tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.
696. Deuteronomy 22:25 tn Heb “the man who lay with her, only him.”
697. Deuteronomy 22:26 tn Heb “his neighbor.”
698. Deuteronomy 22:27 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
699. Deuteronomy 22:28 tn The verb תָּפַשׂ (taphas) means “to sieze, grab.” In all other examples this action is done against another person’s will, as in being captured, arrested, attacked, or grabbed with insistence (e.g. 1 Sam 23:26; 1 Kgs 13:4; 18:40; 2 Kgs 14:13; 25:6; Isa 3:6; Jer 26:8; 34:3; 37:13; 52:9; Ps 71:11; 2 Chr 25:23.) So it may be that the man is forcing himself on her, which is what leads the NIV to translate the next verb as “rape,” although it is a neutral euphemism for sexual relations. However, this is the only case where the object of תָּפַשׂ is a woman and the verb also also refers to holding or handling objects such as musical instruments, weapons, or scrolls. So it possible that it has a specialized, but otherwise unattested nuance regarding sexual or romantic relations, as is true of other expressions. Several contextual clues point away from rape and toward a consensual relationship. (1) The verb which seems to express force is different from the verb of force in the rape case in v. 25. (2) The context distinguishes consequences based on whether the girl cried out, an expression of protest and a basis for distinguishing consent or force. But this case law does not mention her outcry which would have clarified a forcible act. While part of what is unique in this case is that the girl is not engaged, it is reasonable to expect the issue of consent to continue to apply. (3) The penalty is less than that of a man who slanders his new wife and certainly less than the sentence for rape. (4) The expression “and they are discovered” at the end of v. 28 uses the same wording as the expression in v. 22 which involves a consensual act. (5) Although from a separate context, the account of the rape of Dinah seems to express the Pentateuch’s negative attitude toward forcible rape, not in advocating for Simeon and Levi’s actions, but in the condemnation included in the line Gen 34:7 “because he has done a disgraceful thing in Israel.” This is very like the indictment in v. 21 against the consenting woman, “because she has done a disgraceful thing in Israel.” (6) The penalty of not being allowed to divorce her sounds like v. 19, where the man is punished for disgracing his wife unfairly. His attempted divorce fails and he must provide for her thereafter (the probable point of not being allowed to divorce her.) Here too, if his holding her is not forced, but instead he has seduced her, he is not allowed to claim that his new wife is not pure (since he is the culprit) and so he must take responsibility for her, cannot divorce her, and must provide for her as a husband thereafter.
700. Deuteronomy 22:28 tn Heb “lies with.”
701. Deuteronomy 22:30 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.
702. Deuteronomy 22:30 tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”
703. Deuteronomy 22:30 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.
704. Deuteronomy 22:30 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”).
705. Deuteronomy 23:1 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
706. Deuteronomy 23:1 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.”
707. Deuteronomy 23:1 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.
708. Deuteronomy 23:2 tn Or “a person born of an illegitimate marriage.”
709. Deuteronomy 23:2 tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.
710. Deuteronomy 23:3 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
711. Deuteronomy 23:3 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ʿad ʿolam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
712. Deuteronomy 23:3 tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.
713. Deuteronomy 23:4 tn Heb “hired against you.”
714. Deuteronomy 23:5 tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).
715. Deuteronomy 23:5 tn The verb אָהֵב (ʾahev, “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.
716. Deuteronomy 23:7 tn Heb “brother.”
717. Deuteronomy 23:7 tn Heb “sojourner.”sn The same term ger (גֵּר) is used for the resident foreigner living in Israel and of the Israelite who lived in Israel, despite the very different social conditions of each. A foreign resident has differing status in different countries. The Israelites were slaves in Egypt, but the resident foreigner in Israel was under the same laws (civil and religious) as the Israelite and could worship the Lord as part of the covenant community. Several passages emphasize equal standing under Mosaic Law (Exod 12:49; Lev 24:22; Num 9:14; 15:15, 16, 26, 29; 19:10; 35:15; Deut 1:16) or similar obligations (Exod 20:10; 23:12; Lev 16:29; 17:10, 12, 13; 18:26; 24:16; Num 15:14).
718. Deuteronomy 23:8 sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.
719. Deuteronomy 23:9 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.
720. Deuteronomy 23:10 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.
721. Deuteronomy 23:12 tn Heb “so that one may go outside there.” This expression is euphemistic.
722. Deuteronomy 23:13 tn Heb “sit.” This expression is euphemistic.
723. Deuteronomy 23:13 tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
724. Deuteronomy 23:13 tn Heb “what comes from you,” a euphemism.
725. Deuteronomy 23:14 tn Heb “give [over] your enemies.”
726. Deuteronomy 23:14 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (ʿervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
727. Deuteronomy 23:15 tn The Hebrew text includes “from his master,” but this would be redundant in English style.
728. Deuteronomy 23:16 tn Heb “gates.”
729. Deuteronomy 23:17 tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [q^edeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).
730. Deuteronomy 23:17 tn Heb “daughters.”
731. Deuteronomy 23:17 tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).
732. Deuteronomy 23:17 tn Heb “sons.”
733. Deuteronomy 23:18 tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.
734. Deuteronomy 23:18 tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.
735. Deuteronomy 23:19 tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).
736. Deuteronomy 23:21 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
737. Deuteronomy 23:21 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
738. Deuteronomy 23:21 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
739. Deuteronomy 23:24 tn Heb “grapes according to your appetite, your fullness.”
740. Deuteronomy 23:24 tn Heb “in your container”; NAB, NIV “your basket.”
741. Deuteronomy 23:25 sn For the continuation of these practices into NT times see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5.
742. Deuteronomy 24:1 tn The Hebrew phrase עֶרְוַת דָּבָר (ʿervat davar) involves a genitive of specification, something characterized by עֶרְוָה (ʿervah). עֶרְוָה means “nakedness,” and by extension means “shame, sexual impropriety, sexual organs, indecency” (NIDOTTE III 528, Jastrow 1114-15).
743. Deuteronomy 24:2 tn Heb “his house.”
744. Deuteronomy 24:3 tn Heb “hates.” See note on the word “other” in Deut 21:15.
745. Deuteronomy 24:3 tn Heb “writes her a document of divorce.”
746. Deuteronomy 24:4 tn Heb “to return to take her to be his wife.”
747. Deuteronomy 24:4 sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.
748. Deuteronomy 24:4 tn Heb “cause the land to sin” (so KJV, ASV).
749. Deuteronomy 24:5 tn Heb “go out with.”
750. Deuteronomy 24:5 tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).
751. Deuteronomy 24:6 sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.
752. Deuteronomy 24:7 tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.
753. Deuteronomy 24:7 tn Or “and enslaves him.”
754. Deuteronomy 24:7 tn Heb “that thief.”
755. Deuteronomy 24:7 tn Heb “burn.” See note on the word “purge” in Deut 19:19.
756. Deuteronomy 24:8 tn Heb “to watch carefully and to do.”
757. Deuteronomy 24:9 sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.
758. Deuteronomy 24:10 tn Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.
759. Deuteronomy 24:11 tn Heb “his pledge.”
760. Deuteronomy 24:12 tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”
761. Deuteronomy 24:13 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”
762. Deuteronomy 24:13 tn Or “righteous” (so NIV, NLT).
763. Deuteronomy 24:14 tn Heb “your brothers,” but not limited only to actual siblings; cf. NASB, NAB “countrymen.”
764. Deuteronomy 24:14 tn Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.
765. Deuteronomy 24:16 tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.
766. Deuteronomy 24:17 sn Besides not oppressing the resident foreigner (גֵּר; ger) (Exod 22:21; Deut 24:14, 17; 27:19), Israel was told to love them (Lev 19:33-34; Deut 10:18-19).
767. Deuteronomy 24:19 tn Heb “in the field.”
768. Deuteronomy 24:19 tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).
769. Deuteronomy 24:20 tn Heb “knock down after you.”
770. Deuteronomy 24:21 tn Heb “glean after you.”