The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.


Heb “the burnt offering of the Sabbath by its Sabbath.”


Heb “of your months.”


The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.


Heb “a month in its month.”


Heb “one kid of the goats.”


Heb “any work [of] service”; this means any occupational work, that is, the ordinary service.


Heb “unblemished they will be to you.” So also in v. 31 .


Heb “afflict yourselves”; NAB “mortify yourselves”; NIV, NRSV “deny yourselves.” sn The verb seems to mean “humble yourself.” There is no explanation given for it. In the days of the prophets fasting seems to be associated with it (see Isa 58:3-5 ), and possibly the symbolic wearing of ashes.


Heb “they shall be to you without blemish.”


The words “you must offer” are implied.


Heb “Moses.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.


Heb “heads.”


Heb “This is the word which.”


The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”


The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”


The expression is “swear an oath” ( הִשָּׁבַע שְׁבֻעָה , hishava ’ shÿvu ’ ah ). The vow ( נֵדֶר , neder ) was a promise to donate something of oneself or one’s substance to the Lord . The solemn oath seals the vow before the Lord , perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see ).


The Hebrew text has לֶאְסֹר אִסָּר ( le ’ sor ’ issar ), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see ). The נֶדֶר ( neder ) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.


Heb “according to all that goes out of his mouth.”


The qualification comes at the end of the verse, and simply says “in her youth.”


The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.


The intent of this expression is that he does not object to the vow.


The verb קוּם ( qum ) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).


The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.


The Hebrew “all will not stand” is best rendered “none will stand.”


The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.


Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.


The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”


The verb is the Hiphil perfect with a vav ( ו ) consecutive from the verb פָּרַר ( parar , “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.


Heb “which [she is] under it.”


The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.


The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.


Heb whatever proceeds from her lips.”


The sentence uses the infinitive construct לְעַנֹּת ( lÿ ’ annot , “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.


Heb “or her husband can nullify.”


The sentence uses the infinitive absolute to strengthen the idea.


Heb “between.”


The imperative is followed by its cognate accusative to stress this vengeance. The Midianites had attempted to destroy Israel with their corrupt pagan practices, and now will be judged. The accounts indicate that the effort by Midian was calculated and evil.


The Niphal imperative, literally “arm yourselves,” is the call to mobilize the nation for war. It is followed by the jussive, “and they will be,” which would then be subordinated to say “that they may be.” The versions changed the verb to a Hiphil, but that is unnecessary: “arm some of yourselves.”


Heb “give.”


The Hebrew text uses the idiom that these “were in his hand,” meaning that he had the responsibility over them.


Heb “burned with fire.”


The ban applied to the encampments and forts of this group of Midianite tribes living in the region of Moab.


Or “steppes.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


Again this expression, “the Jordan of Jericho,” is used. It describes the intended location along the Jordan River, the Jordan next to or across from Jericho. map For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


The verb is the Piel perfect of the word חָיָה ( khayah , “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive.


Heb “every male among the little ones.” sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets , 24; and J. W. Wenham, The Enigma of Evil .


Heb “every woman who has known [a] man by lying with a man.”


Or “girls.” The Hebrew indicates they would be female children, making the selection easy.


Heb “who have not known [a] man by lying with a man.”


The idiom here is “take up the head,” meaning take a census, or count the totals.


The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav ( ו ) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord .


Heb “people.”


Heb “had plundered.”


The word “numbered” has been supplied in the translation for clarity.


Heb “soul.”


Heb “the men who were fighting.”


Heb “to Moses”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.


Heb “lifted up the head.”


Heb “in our hand.”


Heb “our souls.”


The Hebrew text does not repeat the word “commanders” here, but it is implied.


The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory.


Heb “the place was a place of/for cattle.”


Smr and the LXX have Sibmah . Cf. v. 38 .


Cf. Baal-meon in v. 38 .


The verb is the Hiphil perfect of נָכָה ( nakhah ), a term that can mean “smite, strike, attack, destroy.”


Heb “eyes.”


The verb is the Hiphil jussive from עָבַר (’ avar , “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


The vav ( ו ) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”


Heb “heart.” So also in v. 9 .


The preterite with vav ( ו ) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.


The infinitive construct here with lamed ( ל ) is functioning as a result clause.


The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.


The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord .


The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath – “they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.


The LXX adds “those knowing bad and good.”


The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.


Heb “in the eyes of.”


The verb is difficult to translate, since it has the idea of “complete, finish” ( תָּמָם , tamam ). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”


The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.


Heb “and you will destroy all this people.”


Heb “our little ones.”


The MT has חֻשִׁים ( khushim ); the verbal root is חוּשׁ ( khush , “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים ( hamushim ), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ , BDB 332 s.v. חֲמֻשִׁים ; HALOT 300 s.v. I חושׁ , חישׁ ; HALOT 331 s.v. I חמשׁ .


Heb “from before.”


Heb “said to them.”


The nuance of the perfect tense here has to be the future perfect.


Heb “that which goes out/has gone out of your mouth.”


Heb “and the land is subdued before you.”


Heb “that which the Lord has spoken to your servants, thus we will do.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


Heb “the land with its cities in the borders of the cities of the land all around.”


Heb “called names.”


Heb “in it.”


Heb “hand.”


Heb “their goings out.”


Heb “mouth.”


Heb “morrow.”


Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow ( Job 38:15 ).


Heb “in the eyes.”


So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”


Iim is a shortened form of the name Iye-abarim mentioned in v. 44 .


The word “River” is not in the Hebrew text, but is supplied in the translation for clarity.


For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


The Hebrew text repeats the verb “you will destroy.”


Heb “of your fathers.”


Or “command.”


Heb “this is the land that will fall to you as an inheritance.”


The expression refers to the corner or extremity of the Negev, the South.


Or “the Ascent of Scorpions” ( עַקְרַבִּים [’ aqrabbim ] means “scorpions” in Hebrew).


Heb “its going forth,” or the way it runs.


The word for west is simply “sea,” because the sea is west of Israel.


Or “to the entrance to Hamath.”


Or “the Sea of Galilee” (so NLT); NCV, TEV, CEV “Lake Galilee.” sn The word means “harp.” The lake (or sea) of Galilee was so named because it is shaped somewhat like a harp.


The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive.


Heb “the house of their fathers.” So also a little later in this verse.


The verb can be translated simply as “divide,” but it has more the idea of allocate as an inheritance, the related noun being “inheritance.”


This sense is created by repetition: “one leader, one leader from the tribe.”


The sentence simply uses לִנְחֹל ( linkhol , “to divide, apportion”). It has been taken already to mean “allocate as an inheritance.” Here “assist” may be added since Joshua and Eleazar had the primary work.


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


The verb is the perfect tense with vav ( ו ) consecutive: “command…and they will give,” or “that they give.”


Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.


Heb “one thousand cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length, so this would be a distance of 1,500 feet or 500 yards (675 meters).


The verb is the Qal perfect of מָדַד ( madad , “to measure”). With its vav ( ו ) consecutive it carries the same instructional force as the imperfect.


Heb “two thousand cubits” (also three more times in this verse). This would be a distance of 3,000 feet or 1,000 yards (1,350 meters).


The “manslayer” is the verb “to kill” in a participial form, providing the subject of the clause. The verb means “to kill”; it can mean accidental killing, premeditated killing, or capital punishment. The clause uses the infinitive to express purpose or result: “to flee there the manslayer,” means “so that the manslayer may flee there.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav ( ו ) consecutive is showing the natural result of the blow.


The participle גֹּאֵל ( go ’ el ) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs.


The Hebrew text is more vivid: “by lying in wait.”


Heb “in it.”


Heb “he.”


Heb “a statute of judgment” (so KJV).


Heb “ at the mouth of”; the metonymy stresses it is at their report.


The verb should be given the nuance of imperfect of potentiality.


Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.


The expression is “the heads of the fathers by the family of the Gileadites.”


The Greek and the Syriac add “and before Eleazar the priest.”


Heb “heads of the fathers.”


The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.


“Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.


Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.


The verb הָיָה ( hayah ) is most often translated “to be,” but it can also mean “to happen, to take place, to come to pass,” etc.


Heb “the tribe of our fathers.”


Heb “commanded.”


Heb “mouth.”


Heb “the word that.”


The idiom again is “let them be for wives for….”


Heb “to the one who is good in their eyes.”


Heb “turned aside.”


The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”


They married in the family as they were instructed. But the meaning of דּוֹד ( dod ) is not necessarily restricted to “uncle.”


Heb “by the hand.”


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


For the location of Jericho see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “These are the words.”


Heb “to all Israel.”


Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5 ). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן ( bÿ ’ ever hayyrÿden ) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.


The Hebrew term מוֹל ( mol ) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).


The Hebrew term בֵּין ( ben ) may suggest “in the area of.”


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


Heb “according to all which.”


Heb “when he struck [or “smote”].”


Heb “who lived.”


Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה ( torah ) is derived from the verb יָרָה ( yarah , “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.


Heb “lived”; “dwelled.”


Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”


Heb “go (to).”


Heb “its dwelling places.”


Heb “the Arabah” (so ASV, NAB, NIV, NRSV).


Heb “I have placed before you the land.”


Heb “the Lord .” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.


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


Heb “fathers” (also in vv. 11, 21, 35 ).


Heb “their seed after them.”


Heb “multiplied you.”


Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “may he bless you.”


The Hebrew verb נְבֹנִים ( nÿvonim , from בִּין [ bin ]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).


Or “selected”; Heb “took.”


Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).


Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.


The Hebrew word צֶדֶק ( tsedeq , “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).


Heb “between a man and his brother.”


Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר ( ger ) commonly means “foreigner.”


Heb “you,” and throughout the verse (cf. NASB, NRSV).


Heb “the small,” but referring to social status, not physical stature.


The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).


Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition.


Or “has given you the land” (cf. NAB, NIV, NRSV).


Heb “the thing was good in my eyes.”


Or “selected” (so NIV, NRSV, TEV); Heb “took.”


Or “the Wadi Eshcol” (so NAB). sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23 ). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.


The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.


Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself.


Heb “in your tents,” that is, privately.


Heb “have caused our hearts to melt.”


Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).


Or “as the sky.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “we have seen.”


Heb “the sons of the Anakim.” sn Anakites were giant people ( Num 13:33 ; Deut 2:10, 21; 9:2 ) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron ( Josh 21:11 ).


Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.


The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).


Heb “according to all which he did for you in Egypt before your eyes.”


Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.


Heb “and swore,” i.e., made an oath or vow.


Heb “Not a man among these men.”


Heb “the Lord. ” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.


Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”


Heb “it”; the referent (the land) has been specified in the translation for clarity.


Heb “would be a prey.”


The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41 ).


Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף ( suf ), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης ( eruqra" qalassh" , “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.


Heb “the mouth of the Lord .” See note at 1:26 .


Heb “in that hill country,” repeating the end of v. 43 .


Heb “came out to meet.”


Heb “the Lord. ” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy.


Heb “did not hear your voice and did not turn an ear to you.”


Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.


Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40 .


Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”


Heb “brothers”; NAB “your kinsmen.”


Heb includes “with silver.”


The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).


Heb “all the work of your hands.”


Heb “he has.” This has been converted to first person in the translation in keeping with English style.


Heb “known” (so ASV, NASB); NAB “been concerned about.”


Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.


Or “brothers”; NRSV “our kin.”


Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”


Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.


Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.


Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”


Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”


Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.


Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.


Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).


Heb “under heaven” (so NIV, NRSV).


Heb “from before you.”


Heb “in the way in the way” ( בַּדֶּרֶךְ בַּדֶּרֶךְ , baderekh baderekh ). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.


Heb “silver.”


Heb “and water for silver give to me so that I may drink.”


The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”


Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”


Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”


Heb “into your hand.”


Heb “people.”


The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”


Heb “all his people.”


Heb “every city of men.” This apparently identifies the cities as inhabited.


Heb “under the ban” ( נַחֲרֵם , nakharem ). The verb employed is חָרַם ( kharam , usually in the Hiphil) and the associated noun is חֵרֶם ( kherem ). See J. Naudé, NIDOTTE , 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible , 28-77. sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.


Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, –11 (WBC), 49.


Heb “turned and went up.”


Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.


Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.


The Hebrew term פְּרָזִי ( pÿraziy ) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).


Heb “we put them under the ban” ( נַחֲרֵם , nakharem ). See note at 2:34 . sn The divine curse . See note on this phrase in Deut 2:34 .


Heb “city of men.”


Heb “Behold” ( הִנֵּה , hinneh ).


The Hebrew term עֶרֶשׂ (’ eres ), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”


Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.


Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.


Heb “four cubits.” This would be 6 ft (1.8 m) wide.


Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).


The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons. sn Aroer . See note on this term in Deut 2:36 .


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity (also in vv. 20, 25 ).


Heb “from Chinnereth.” The words “the sea of” have been supplied in the translation as a clarification. sn Chinnereth . This is another name for the Sea of Galilee, so called because its shape is that of a harp (the Hebrew term for “harp” is כִּנּוֹר , kinnor ).


The meaning of the Hebrew term אַשְׁדֹּת (’ ashdot ) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV) or “watershed” (NEB).


Heb “your brothers, the sons of Israel.”


The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.


Heb “gives your brothers rest.”


Heb “the Lord. ” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.


Heb “which you are crossing over there.”


Heb “Lord Lord. ” The phrase אֲדֹנָי יְהוִה (’ adonay yÿhvih ) is customarily rendered by Jewish tradition as “Lord God .” Cf. NIV, TEV, NLT “Sovereign Lord.”


Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.


Heb “your strong hand” (so NIV), a symbol of God’s activity.


The article is retained in the translation (“ the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).


Heb “the Lord. ” For stylistic reasons the pronoun (“he”) has been used in the translation here.


Heb “much to you” (an idiom).


Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.


Heb “command”; KJV, NASB, NRSV “charge Joshua.”


These technical Hebrew terms ( חֻקִּים [ khuqqim ] and מִשְׁפָּטִים [ mishpatim ]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8 ). The word חֻקִּים derives from the verb חֹק ( khoq , “to inscribe; to carve”) and מִשְׁפָּטִים ( mishpatim ) from שָׁפַט ( shafat , “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.


Heb “fathers” (also in vv. 31, 37 ).


Heb “commanding.”


The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29 .


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Or “ followed the Baal of Peor ” (so NAB, NIV, NRSV), referring to the pagan god Baal.


Heb “in the midst of” (so ASV).


Heb “it is wisdom and understanding.”


Heb “wise and understanding.”


Or “pure”; or “fair”; Heb “righteous.”


The Hebrew phrase הַתּוֹרָה הַזֹּאת ( hattorah hazzo ’ t ), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים ( khuqqim , “statutes,” 4:1 ) and מִשְׁפָּטִים ( mishpatim , “ordinances,” 4:1 ) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.


Heb “place before.”


Heb “watch yourself and watch your soul carefully.”


The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11 , but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.


Heb “the Lord .” See note on “he” in 4:3 .


Heb “my words.” See v. 13 ; in Hebrew the “ten commandments” are the “ten words.”


Heb “a mountain burning with fire as far as the heart of the heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “darkness, cloud, and heavy cloud.”


The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.


Heb “the ten words.”


Heb “to which you are crossing over to possess it.”


Heb “give great care to your souls.”


The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15 , but this makes for an unduly long sentence in English.


Heb “creeping thing.”


Heb “under the earth.”


Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15 , but this makes for an unduly long sentence in English.


Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “all the host of heaven.”


In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168. h .


Or “allotted.”


Or “nations.”


Heb “under all the heaven.” sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19 ). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7 ; Ps 89:6 ), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in . While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20 , as well as Deut 32:9 .


A כּוּר ( kur ) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.


Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.


Heb “the Lord your God.” See note on “he” in 4:3 .


The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”


Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”


Heb “commanded.”


The juxtaposition of the Hebrew terms אֵשׁ (’ esh , “fire”) and קַנָּא ( qanna ’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).


Heb “have grown old in the land,” i.e., been there for a long time.


Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”


The infinitive construct is understood here as indicating the result, not the intention, of their actions.


Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”


Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.


Heb “you will be left men (i.e., few) of number.”


Or “mind and being.” See Deut 6:5 .


Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).


Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.


The Hebrew term אָדָם (’ adam ) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.


The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.


The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35 , where this theme is expressed).


Heb “tried to go to take for himself.”


Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18 ) and 29:3 (cf. v. 2 ).


Heb “by strong hand and by outstretched arm.”


Heb “and his words you heard from the midst of the fire.”


The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9 .


The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15 . Quite likely the MT should be emended in this instance.


Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.


Heb “commanding” (so NRSV).


Heb “the slayer who slew his neighbor without knowledge.”


Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.


Heb “the sons of Israel” (likewise in the following verse).


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.


The meaning of the Hebrew term אַשְׁדֹּת (’ ashdot ) is unclear. It is usually translated either “slopes” (ASV, NAB, NIV, NRSV, NLT) or “watershed” (NEB).


Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”


Heb “the Lord .” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “fathers.”


Heb “there must not be for you other gods.” The expression “for you” indicates possession.


Heb “upon my face,” or “before me” ( עַל־פָּנָיַ , ’ al-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 .


Heb “an image, any likeness.”


Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”


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.


Heb “who hate” (so NAB, NIV, NLT). Just as “to love” ( אָהַב , ’ ahav ) means in a covenant context “to choose, obey,” so “to hate” ( שָׂנֵא , sane ’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37 ; see also 5:10 ).


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 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).


This theologically rich term ( חֶסֶד , khesed ) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית ( bÿrit , “covenant”; Deut 7:9 ), and sometimes interchangeably with it ( Deut 7:12 ). See H.-J. Zobel, TDOT 5:44-64.


By a slight emendation ( לַאֲלּוּפִים [ la ’ allufim ] for לַאֲלָפִים [ la ’ alafim ]) “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 .


Heb “love.” See note on the word “reject” in v. 9 .


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 (the Hebrew term is שָׁוְא ) 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.


Heb “who takes up his name to emptiness.”


Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15 ).


There is some degree of paronomasia (wordplay) here: “the seventh ( הַשְּׁבִיעִי , hashÿvi ’ i ) day is the Sabbath ( שַׁבָּת , shabbat ).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת ( shavat , “to cease”).


Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”


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.”


Or “keep” (so KJV, NRSV).


The imperative here means, literally, “regard as heavy” ( כַּבֵּד , kabbed ). The meaning is that great importance must be ascribed to parents by their children.


Heb “the Lord your God.” See note on “He” in 5:3 .


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.”


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 .


The Hebrew verb used here ( חָמַד , khamad ) is different from the one translated “crave” ( אָוַה , ’ avah ) 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.


Heb “your neighbor’s.” See note on the term “fellow man” in v. 19 .


Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.


Heb “or anything that is your neighbor’s.”


Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”


Heb “them”; the referent (the words spoken by the Lord ) has been specified in the translation for clarity.


Heb “his glory and his greatness.”


Heb “this day we have seen.”


Heb “who is there of all flesh.”


Heb “the Lord our God.” See note on “He” in 5:3 .


Heb “the Lord .” See note on “He” in 5:3 .


Heb “keep” (so KJV, NAB, NIV, NRSV).


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.


Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”


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 .


Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”


Here the terms are not the usual חֻקִּים ( khuqqim ) and מִשְׁפָּטִים ( mishpatim ; as in v. 1 ) but חֻקֹּת ( khuqqot , “statutes”) and מִצְוֹת ( mitsot , “commandments”). It is clear that these terms are used interchangeably and that their technical precision ought not be overly stressed.


Heb “commanding.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.


Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.


Heb “fathers” (also in vv. 10, 18, 23 ).


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 , shÿma ’, “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 ).


The verb אָהַב (’ ahav , “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 .


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.


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.


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.


Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”


Heb “out of the house of slavery” (so NASB, NRSV).


Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.”


Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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).”


Heb “upright.”


Heb “the Lord .” See note on the word “his” in v. 17 .


Heb “your son.”


Heb “to your son.”


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 ).


Heb “house,” referring to the entire household.


Heb “the Lord our God.” See note on the word “his” in v. 17 .


The term “commandment” ( מִצְוָה , mitsvah ), here in the singular, refers to the entire body of covenant stipulations.


Heb “as he has commanded us” (so NIV, NRSV).


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.”


Heb “covenant” (so NASB, NRSV); TEV “alliance.”


That is, “set apart.”


Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה ( sÿgullah ) 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.


Heb “the Lord ’s.” See note on “He” in 7:6 .


For the verb אָהַב (’ ahav , “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37 .


Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16 ).


Heb “swore on oath.”


Heb “fathers” (also in vv. 12, 13 ).


Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”


Heb “hand” (so KJV, NRSV), a metaphor for power or domination.


Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”


Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית ( bÿrit ) 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”).


For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).


Heb “he will not hesitate concerning.”


Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9 .


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.”


Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).


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.”


Or “serve” (so KJV, NIV, NRSV).


Heb “recalling, you must recall.” The Hebrew text uses the infinitive absolute before the finite verb for emphasis. Cf. KJV, ASV “shalt well remember.”


Heb “testings” (so NAB), a reference to the plagues. See note at 4:34 .


Heb “the strong hand and outstretched arm.” See 4:34 .


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


The meaning of the term translated “hornets” ( צִרְעָה , tsir ’ ah ) is debated. Various suggestions are “discouragement” ( HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח ( shalakh , “send”; cf. Exod 23:28 ; Josh 24:12 ).


Heb “the remnant and those who hide themselves.”


Heb “the Lord your God.” See note on “he” in 7:19 .


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 ).


Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”


The Hebrew word תּוֹעֵבָה ( to ’ evah , “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.


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 .


Or “like it is.”


This Hebrew verb ( שָׁקַץ , shaqats ) is essentially synonymous with the next verb ( תָעַב , ta ’ av ; cf. תּוֹעֵבָה , to ’ evah ; see note on the word “abhorrent” in v. 25 ), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13 ; Ps 22:25 ).


Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.


The singular term ( מִצְוָה , mitsvah ) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5 ). The plural ( מִצְוֹת , mitsot ) refers to individual stipulations (as in vv. 2, 6 ).


Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11 ).


Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”


Heb “fathers” (also in vv. 16, 18 ).


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.


Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא ( man hu ’), i.e., “What is it?” ( Exod 16:15 ). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” ( Exod 16:31 ; cf. Num 11:7 ). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously ( Exod 16:21-27 ).


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.


Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).


The Hebrew term may refer to “food” in a more general sense (cf. CEV).


Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.


Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.


Or “wadis.”


The Hebrew term may refer to “food” in a more general sense (cf. NASB, NCV, NLT) or “bread” in particular (cf. NAB, NIV, NRSV).


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.


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 ).


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.


Heb “in order to humble you and in order to test you.” See 8:2 .


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.


Heb “my strength and the might of my hand.”


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.


Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).


Heb “so you will perish.”


Heb “listen to the voice of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.


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).


Heb “the Lord .” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.


Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה ( tsÿdaqah , “righteousness”), though essentially synonymous here with יֹשֶׁר ( yosher , “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the 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 ).


Heb “the Lord .” See note on “he” in 9:3 .


Heb “fathers.”


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 ).


By juxtaposing the positive זְכֹר ( zekhor , “remember”) with the negative אַל־תִּשְׁכַּח (’ al-tishÿkakh , “do not forget”), Moses makes a most emphatic plea.


Heb “the Lord ” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3 .


Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.


Heb “according to all the words.”


Heb “the Lord ” (likewise at the beginning of vv. 12, 13 ). See note on “he” in 9:3 .


Heb “a casting.” The MT reads מַסֵּכָה ( massekhah , “a cast thing”) but some mss and Smr add עֵגֶל (’ egel , “calf”), “a molten calf” or the like ( Exod 32:8 ). Perhaps Moses here omits reference to the calf out of contempt for it.


Heb “stiff-necked.” See note on the word “stubborn” in 9:6 .


Heb “leave me alone.”


Heb “from under heaven.”


Heb “the mountain.” The translation uses a pronoun for stylistic reasons to avoid redundancy.


On the phrase “metal calf,” see note on the term “metal image” in v. 12 .


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.


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”).


Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.


Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).


Heb “burned it with fire.”


Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.


The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.


Heb “the Lord. ” See note on “he” in 9:3 .


Heb “Lord Lord ” ( אֲדֹנָי יְהוִה , ’ adonay yÿhvih ). The phrase is customarily rendered by Jewish tradition as “Lord God ” ( אֲדֹנָי אֱלֹהִים , ’ adonay ’ elohim ). See also the note on the phrase “Lord God ” in Deut 3:24 .


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.


Heb “you have redeemed in your greatness.”


Heb “by your strong hand.”


The MT reads only “the land.” Smr supplies עַם (’ am , “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.


Heb “your inheritance.” See note at v. 26 .


Heb “an outstretched arm.”


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.


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “according to the former writing.” See note on the phrase “the same words” in v. 2 .


Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”


Heb “the Lord .” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “the Lord .” See note on “he” earlier in this verse.


That is, among the other Israelite tribes.


Heb “the Lord .” See note on “he” in 10:4 .


Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”


After the imperative these subordinated jussive forms (with prefixed vav ) indicate purpose or result.


Heb “fathers” (also in vv. 15, 22 ).


Heb “the Lord your God.” See note on “he” in 10:4 .


Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”


Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5 .


Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation.


Heb “take delight to love.” Here again the verb אָהַב (’ ahav , “love”), juxtaposed with בָחַר ( bakhar , “choose”), is a term in covenant contexts that describes the 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 ).


The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.


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 ).


Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6 .


Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”


Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).


Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת ( mishmarot , “obligations”) sums up the three terms that follow – חֻקֹּת ( khuqot ), מִשְׁפָּטִים ( mishppatim ), and מִצְוֹת ( mitsot ).


Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.


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. 2 b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.


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.


Heb “his strong hand and his stretched-out arm.”


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 .


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. 2 b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.


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 .


Heb “the Lord .” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.


See note on these same words in v. 3 .


Or “the descendant of Reuben”; Heb “son of Reuben.”


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.


Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”


Heb “and all the substance which was at their feet.”


On the addition of these words in the translation see note on “They did not see” in v. 3 .


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 ).


Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27 ).


Heb “which you are crossing over there to possess it.”


Heb “fathers” (also in v. 21 ).


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.”


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.


Heb “rain of heaven.”


Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.


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 ).


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.”


Again, the Hebrew term אָהַב (’ ahav ) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5 ).


Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5 .


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 .


Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.


Heb “grass in your field.”


Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”


Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”


Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Or “be destroyed”; NAB, NIV “will soon perish.”


On the Hebrew term טוֹטָפֹת ( totafot , “reminders”), cf. Deut 6:4-9 .


Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”


Heb “like the days of the heavens upon the earth,” that is, forever.


Heb “this commandment.” See note at Deut 5:30 .


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.


Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”


Heb “the Lord .” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.


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.”


Heb “listen to,” that is, obey.


Heb “do not listen to,” that is, do not obey.


Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “am commanding” (so NASB, NRSV).


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 ).


The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.


The MT plural “oaks” ( אֵלוֹנֵי , ’ eloney ) should probably be altered (with many Greek texts) to the singular “oak” ( אֵלוֹן , ’ elon ; cf. NRSV) in line with the only other occurrence of the phrase ( Gen 12:6 ). The Syriac, Tg. Ps.-J. read mmrá , confusing this place with the “oaks of Mamre” near Hebron ( Gen 13:18 ). Smr also appears to confuse “Moreh” with “Mamre” (reading mwr ’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.


Heb “fathers.”


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.


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.”


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Some scholars, on the basis of v. 11 , emend the MT reading שִׁכְנוֹ ( shikhno , “his residence”) to the infinitive construct לְשָׁכֵן ( lÿshakhen , “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ ( lÿshakÿno , “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.


Heb “heave offerings of your hand.”


Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.


Heb “the Lord your God.” See note on “he” in 12:5 .


Heb “a man.”


Heb “rest.”


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


Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”


Heb “the Lord. ” See note on “he” in 12:5 .


Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”


Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.


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.”


Heb “gates” (so KJV, NASB; likewise in vv. 17, 18 ).


See note at Deut 12:12 .


Heb “in all the sending forth of your hands.”


Heb “for my soul desires to eat meat.”


Heb “according to all the desire of your soul you may eat meat.”


Heb “the Lord .” See note on “he” in 12:5 .


Heb “gates” (so KJV, NASB); NAB “in your own community.”


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.


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.


Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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.


Heb “you must not do thus to/for the Lord your God.”


See note on this term at Deut 7:25 .


Heb “every abomination of the Lord .” See note on the word “his” in v. 27 .


This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. , 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, –11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.


Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet ( נָבִיא , navi ’) and one who foretells by dreams ( חֹלֵם אוֹ , ’ o kholem ) was not so much one of office – for both received revelation by dreams (cf. Num 12:6 ) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28 ).


The expression אוֹת אוֹ מוֹפֵת (’ ot ’ o mofet ) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46 ; Isa 20:3 ). The NT equivalent is the Greek term σημεῖον ( shmeion ), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31 ). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.


Heb “or dreamer of dreams.” See note on this expression in v. 1 .


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


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 .


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 ).


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.


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.’”


Heb “fathers” (also in v. 17 ).


Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18 ).


Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”


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”).


Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.


Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל ( bÿliyya ’ al ) has the idea of worthlessness, without morals or scruples ( HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”


The LXX and Tg read “your” for the MT’s “their.”


The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2 .


Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.


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.”


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 ). See also the note on the phrase “divine judgment” in Deut 2:34 .


Heb “street.”


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”).


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 .


Heb “commanding” (so NASB, NRSV).


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.


Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3 .


Heb “sons” (so NASB); TEV, NLT “people.”


Or “set apart.”


Heb “The Lord .” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Or “treasured.” The Hebrew term סְגֻלָּה ( sÿgullah ) 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 ).


The Hebrew word תּוֹעֵבָה ( to ’ evah , “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.”


The Hebrew term אַיָּל (’ ayyal ) may refer to a type of deer (cf. Arabic ’ ayyal ). Cf. NAB “the red deer.”


The Hebrew term צְבִי ( tsÿvi ) is sometimes rendered “roebuck” (so KJV).


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.”


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”).


The Hebrew term תְּאוֹ ( tÿ ’ o ; a variant is תּוֹא , to ’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”


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.”


The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.


The Hebrew term שָׁפָן ( shafan ) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).


The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה ( vÿshosa ’ shesa ’ 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.


NEB “the griffon-vulture.”


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.


The Hebrew term עָזְנִיָּה (’ ozniyyah ) 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.


The Hebrew term is דַּיָּה ( dayyah ). This, with the previous two terms ( רָאָה [ ra ’ ah ] and אַיָּה [’ ayyah ]), is probably a kite of some species but otherwise impossible to specify.


Or “owl.” The Hebrew term בַּת הַיַּעֲנָה ( bat hayya ’ anah ) 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”).


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).


The Hebrew term נֵץ ( nets ) may refer to the falcon or perhaps the hawk (so NEB, NIV).


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.”


The Hebrew term קָאַת ( qa ’ at ) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).


The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.


Heb “gates” (also in vv. 27, 28, 29 ).


The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”


This refers to wine in the early stages of fermentation. In its later stages it becomes wine ( יַיִן , yayin ) in its mature sense.


Heb “the Lord your God.” See note on “He” in 14:2 .


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.


Heb “bind the silver in your hand.”


The Hebrew term שְׁמִטָּת ( shÿmittat ), 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.”


Heb “his neighbor,” used idiomatically to refer to another person.


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.”


Heb “your brother.”


After the phrase “the Lord ” many mss and versions add “your God” to complete the usual full epithet.


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.


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


The Hebrew text includes “to possess.”


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.”


Heb “the Lord your God.” See note on “he” in 15:4 .


Heb “by being careful to do.”


Heb “commanding” (so NASB); NAB “which I enjoin you today.”


Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2 .


Heb “gates.”


Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).


Heb “from your needy brother.”


The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.


Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.


Heb “your eye.”


Heb “your needy brother.”


Heb “give” (likewise in v. 10 ).


Heb “it will be a sin to you.”


The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”


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.


The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”


Heb “your brother.”


Heb “your brother, a Hebrew (male) or Hebrew (female).”


Heb “him.” The singular pronoun occurs throughout the passage.


The Hebrew text includes “from you.”


The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”


Heb “he”; the referent (the indentured servant introduced in v. 12 ) has been specified in the translation for clarity.


Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.


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.


Heb “sanctify” ( תַּקְדִּישׁ , taqdish ), that is, put to use on behalf of the Lord.


Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4 .


Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”


Heb “in your gates.”


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.


Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.


Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.


Heb “the Lord .” See note on “he” in the previous verse.


Heb “leaven must not be seen among you in all your border.”


Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.


Heb “gates.”


Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.


The MT reading אֶל (’ el , “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב ( bet ; בַּמָּקוֹם , bammaqom ), “in the place.”


Heb “the Lord your God.” See note on “he” in 16:1 .


The rules that governed the Passover meal are found in Exod 12:1-51 , and Deut 16:1-8 . The word translated “cook” ( בָּשַׁל , bashal ) here is translated “boil” in other places (e.g. Exod 23:19 , 1 Sam 2:13-15 ). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked ( בָּשַׁל , bashal ) the Passover sacrifices over the open fire.” The use of בָּשַׁל ( bashal ) with “fire” ( אֵשׁ , ’ esh ) suggests that the word could be used to speak of boiling or roasting.


The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).


Heb “the seven weeks.” The translation uses a pronoun to avoid redundancy in English.


The Hebrew phrase חַג שָׁבֻעוֹת ( khag shavu ’ ot ) is otherwise known in the OT ( Exod 23:16 ) as קָצִיר ( qatsir , “harvest”) and in the NT as πεντηχοστή ( penthcosth , “Pentecost”).


Heb “the sufficiency of the offering of your hand.”


The Hebrew phrase חַג הַסֻּכֹּת ( khag hassukot , “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה ( sukkah , “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.


Heb “when you gather in your threshing-floor and winepress.”


Heb “in your gates.”


Heb “the Lord .” See note on “he” in 16:1 .


Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”


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.


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


Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”


Heb “twist, overturn”; NRSV “subverts the cause.”


Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”


Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).


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 .


Heb “to the Lord your God.” See note on “he” in 16:1 .


The Hebrew word תּוֹעֵבָה ( to ’ evah , “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 .


Heb “gates.”


Heb “does the evil in the eyes of the Lord your God.”


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.


Heb “which I have not commanded you.” The words “to worship” are supplied in the translation for clarification.


Heb “an abomination” ( תּוֹעֵבָה ); see note on the word “offensive” in v. 1 .


Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”


Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).


Heb “the hand of all the people.”


Heb “between blood and blood.”


Heb “between claim and claim.”


Heb “between blow and blow.”


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.


Heb “who acts presumptuously not to listen” (cf. NASB).


The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”


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 .


Heb “your brothers.” See the preceding note on “fellow citizens.”


Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).


Heb “must not multiply” (cf. KJV, NASB); NLT “must not take many.”


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 hazzo ’ t ) 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.


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.


Heb “upon his kingship.” Smr supplies כִּסֵא ( kise ’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.


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.


Heb “he” (and throughout the verse).


Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”


Heb “judgment”; KJV, NASB, NRSV “the priest’s due.”


Heb “the firstfruits of your…” (so NIV).


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.


Heb “the name of the Lord. ” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “according to all the desire of his soul.”


Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.


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”).


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 .


Heb “a diviner of divination” ( קֹסֵם קְסָמִים , qosem qÿsamim ). 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.