Heb “one who causes to appear” ( מְעוֹנֵן , mÿ ’ onen ). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26 ; Judg 9:37 ; 2 Kgs 21:6 ; Isa 2:6; 57:3 ; Jer 27:9 ; Mic 5:11 ).


Heb “a seeker of omens” ( מְנַחֵשׁ , mÿnakhesh ). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph ( Gen 44:5 ).


Heb “a doer of sorcery” ( מְכַשֵּׁף , mikhashef ). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31 ; 2 Kgs 17:15 b-17; 21:1-7 ; Isa 57:3, 5 ; etc.). See M. Horsnell, NIDOTTE 2:735-38.


Heb “a binder of binding” ( חֹבֵר חָבֶר , khover khaver ). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6 ; Isa 47:9, 12 ).


Heb “asker of a [dead] spirit” ( שֹׁאֵל אוֹב , sho ’ el ’ ov ). This is a form of necromancy (cf. Lev 19:31; 20:6 ; 1 Sam 28:8, 9 ; Isa 8:19; 19:3; 29:4 ).


Heb “a knowing [or “familiar”] [spirit]” ( יִדְּעֹנִי , yiddÿ ’ oniy ), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27 ; 1 Sam 28:3, 9 ; 2 Kgs 21:6 ; Isa 8:19; 19:3 ).


Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7 ).


Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.


The translation understands the Hebrew participial form as having an imminent future sense here.


The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18 ; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood. tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17 .


The Hebrew text uses the collective singular in this verse: “my God…lest I die.”


Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”


Heb “he”; the referent (the prophet mentioned in v. 18 ) has been specified in the translation for clarity.


Or “commanded” (so KJV, NAB, NIV, NRSV).


Heb “in your heart.”


Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.


Heb “the Lord ’s.” See note on the word “his” in v. 5 .


Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”


Heb “does not happen or come to pass.”


Heb “the Lord has.” See note on the word “his” in v. 5 .


Heb “that is the word which the Lord has not spoken.”


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


Heb “border.”


Heb “and this is the word pertaining to the one who kills who flees there and lives.”


Heb “who strikes his neighbor without knowledge.”


Heb “yesterday and a third (day)” (likewise in v. 6 ). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”


Heb “his neighbor” (so NAB, NIV); NASB “his friend.”


Heb “and he raises his hand with the iron.”


Heb “the iron slips off.”


Heb “finds.”


Heb “his neighbor.”


Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.


Heb “and live.”


Heb “and overtake him, for the road is long.”


Heb “smite with respect to life,” that is, fatally.


Heb “no judgment of death.”


Heb “fathers.”


Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.


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


Heb “commanding”; NAB “which I enjoin on you today.”


Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי ( dam naqiy ) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought ( HALOT 224 s.v דָּם 4.b).


Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”


Heb “rises against him and strikes him fatally.”


The גֹאֵל הַדָּם ( go ’ el haddam , “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28 ). See R. Hubbard, NIDOTTE 1:789-94.


Heb “border.” Cf. NRSV “You must not move your neighbor’s boundary marker.”


Heb “which they set off from the beginning.”


The Hebrew text includes “to possess it.” This phrase has been left untranslated to avoid redundancy.


Heb “rise up” (likewise in v. 16 ).


Heb “may stand.”


Heb “violent” ( חָמָס , khamas ). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, NIDOTTE 2:177-80.


Or “rebellion.” Rebellion against God’s law is in view (cf. NAB “of a defection from the law”).


The appositional construction (“before the Lord , that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18-20; 17:8-9 ).


Heb “his brother” (also in the following verse).


Heb “you will burn out” ( בִּעַרְתָּ , bi ’ arta ). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21-22, 24; 24:7 ).


Heb “horse and chariot.”


Heb “people.”


Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”


Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”


Heb “people” (also in vv. 8, 9 ).


Heb “Who [is] the man” (also in vv. 6, 7, 8 ).


The Hebrew term חָנַךְ ( khanakh ) occurs elsewhere only with respect to the dedication of Solomon’s temple ( 1 Kgs 8:63 = 2 Chr 7:5 ). There it has a religious connotation which, indeed, may be the case here as well. The noun form ( חָנֻכָּה , khanukah ) is associated with the consecration of the great temple altar ( 2 Chr 7:9 ) and of the postexilic wall of Jerusalem ( Neh 12:27 ). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).


Heb “another man.”


Heb “Who [is] the man.”


Heb “his brother’s.”


Heb “melted.”


The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.


Heb “princes of hosts.”


Heb “if it answers you peace.”


Heb “become as a vassal and will serve you.” The Hebrew term translated slaves ( מַס , mas ) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude ( Josh 9:3-27 ; cf. Josh 16:10; 17:13 ; Judg 1:28, 30-35 ; Isa 31:8 ; Lam 1:1 ).


Heb “to your hands.”


The antecedent of the relative pronoun is “cities.”


Heb “any breath.”


The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.” sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34 .


The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1 ). sn Jebusite . These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29 ; Josh 15:8 ; 2 Sam 5:6; 24:16 ).


Heb “to do according to all their abominations which they do for their gods.”


Heb “to fight against it to capture it.”


Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).


Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.


Heb “to go before you in siege.”


Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”


Heb “[an] enclosure.” The term מָצוֹר ( matsor ) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel , 238.


Heb “slain [one].” The term חָלָל ( khalal ) suggests something other than a natural death (cf. Num 19:16; 23:24 ; Jer 51:52 ; Ezek 26:15; 30:24; 31:17-18 ).


The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.


Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”


Heb “surrounding the slain [one].”


Heb “slain [one].”


The combination “a wadi with flowing water” is necessary because a wadi ( נַחַל , nakhal ) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.


Heb “the priests, the sons of Levi.”


Heb “in the name of the Lord .” See note on Deut 10:8 . The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


Heb “by their mouth.”


Heb “every controversy and every blow.”


Heb “wadi,” a seasonal watercourse through a valley.


Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).


Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.


Heb “Atone for.”


Heb “and do not place innocent blood in the midst of your people Israel.”


Heb “in the eyes of” (so ASV, NASB, NIV).


Heb “gives him into your hands.”


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


Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”


Heb “sit”; KJV, NASB, NRSV “remain.”


Heb “go unto,” a common Hebrew euphemism for sexual relations.


The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”


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


Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”


Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא ( sane ’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33 ; Mal 1:2-3 . Cf. A. Konkel, NIDOTTE 3:1256-60.


Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.


Heb “when he causes his sons to inherit what is his.”


Heb “the hated.”


See note on the word “other” in v. 15 .


Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם ( piy shÿnayim ) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9 ; Zech 13:8 . The practice is implicit in Isaac’s blessing of Jacob ( Gen 25:31-34 ) and Jacob’s blessing of Ephraim ( Gen 48:8-22 ).


Heb “his generative power” ( אוֹן , ’ on ; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”


Heb “and he does not listen to them.”


The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21 . However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8 ) the reading of the MT is likely original and correct here.


The Hebrew term בִּעַרְתָּה ( bi ’ artah ), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9 ), suggests God’s anger which consumes like fire (thus בָעַר , ba ’ ar , “to burn”). See H. Ringgren, TDOT 2:203-4.


Some LXX traditions read הַנִּשְׁאָרִים ( hannish ’ arim , “those who remain”) for the MT’s יִשְׂרָאֵל ( yisra ’ el , “Israel”), understandable in light of Deut 19:20 . However, the more difficult reading found in the MT is more likely original.


Heb “him.”


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


Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”


Heb “you must not see,” but, if translated literally into English, the statement is misleading.


Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”


Heb “hide yourself.”


The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”


Heb “your brother” (also later in this verse).


Heb “is not.” The idea of “residing” is implied.


Heb “and you do not know him.”


Heb “it”; the referent (the ox or sheep mentioned in v. 1 ) has been specified in the translation for clarity.


Heb “your brother” (also in v. 4 ).


Heb “you must not hide yourself.”


Heb “you must not see.” See note at 22:1 .


Heb “and (must not) hide yourself from them.”


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


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


Heb “a man’s clothing.”


The Hebrew term תּוֹעֵבָה ( to ’ evah , “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.


Heb “and the mother sitting upon the chicks or the eggs.”


Heb “sons,” used here in a generic sense for offspring.


The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”


Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”


Heb “that you not place bloodshed in your house.”


Heb “set apart.” The verb קָדַשׁ ( qadash ) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29 ; Lev 6:18, 27 ; Num 16:37-38 ; Hag 2:12 ).


The Hebrew term שַׁעַטְנֵז ( sha ’ atnez ) occurs only here and in Lev 19:19 . HALOT 1610-11 s.v. takes it to be a contraction of words ( שַׁשׁ [ shash , “headdress”] + עַטְנַז [’ atnaz , “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.


Heb “twisted threads” ( גְּדִלִים , gÿdilim ) appears to be synonymous with צִיצִת ( tsitsit ) which, in Num 15:38 , occurs in a passage instructing Israel to remember the covenant. Perhaps that is the purpose of the tassels here as well. Cf. KJV, ASV “fringes”; NAB “twisted cords.”


Heb “goes to her,” a Hebrew euphemistic idiom for sexual relations.


Heb “hate.” See note on the word “other” in Deut 21:15 . Cf. NAB “comes to dislike”; NASB “turns against”; TEV “decides he doesn’t want.”


Heb “deeds of things”; NRSV “makes up charges against her”; NIV “slanders her.”


Heb “brings against her a bad name”; NIV “gives her a bad name.”


Heb “drew near to her.” This is another Hebrew euphemism for having sexual relations.


Heb “hated.” See note on the word “other” in Deut 21:15 .


Heb “they will spread the garment.”


Heb “discipline.”


Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.


Heb “brought forth a bad name.”


The Hebrew term נְבָלָה ( nÿvalah ) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7 ; Judg 19:23; 20:6, 10 ; Jer 29:23 ). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”


Heb “burn.” See note on Deut 21:21 .


Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.


Heb “a woman married to a husband.”


Heb “burn.” See note on the phrase “purge out” in Deut 21:21 .


Heb “finds.”


Heb “lies with.”


Heb “humbled.”


Heb “wife.”


Heb “found,” also in vv. 27, 28 .


Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” ( חָזַק , khazaq ) makes clear.


Heb “the man who lay with her, only him.”


Heb “his neighbor.”


Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.


Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”


Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).


Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”


Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”


Or “a person born of an illegitimate marriage.”


Heb “enter the assembly of the Lord. ” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.


The Hebrew term translated “ever” ( עַד־עוֹלָם , ’ ad- ’ olam ) suggests that “tenth generation” (vv. 2, 3 ) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.


Heb “hired against you.”


Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).


The verb אָהַב (’ ahav , “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37 .


Heb “brother.”


Heb “sojourner.”


Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.


Heb “nocturnal happening.” The Hebrew term קָרֶה ( qareh ) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4 .


Heb “so that one may go outside there.” This expression is euphemistic.


Heb “sit.” This expression is euphemistic.


Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.


Heb “what comes from you,” a euphemism.


Heb “give [over] your enemies.”


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


The Hebrew text includes “from his master,” but this would be redundant in English style.


Heb “gates.”


The Hebrew term translated “sacred prostitute” here ( קְדֵשָׁה [ qÿdeshah ], from קַדֵשׁ [ qadesh , “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22 ; 1 Kgs 14:24; 15:12; 22:47 ; 2 Kgs 23:7 ; Hos 4:14 ). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה ( zonah ).


Heb “daughters.”


The male cultic prostitute was called קָדֵשׁ ( qadesh ; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב ( kelev , “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).


Heb “sons.”


Here the Hebrew term זוֹנָה ( zonah ) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17 .


Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17 .


Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).


Heb “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 for emphasis, which is reflected in the translation by “surely.”


Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”


Heb “grapes according to your appetite, your fullness.”


Heb “in your container”; NAB, NIV “your basket.”


Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ ervat davar ) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14 ). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21 ; Ezek 22:10; 23:29 ; Hos 2:10 ).


Heb “his house.”


Heb “hates.” See note on the word “other” in Deut 21:15 .


Heb “writes her a document of divorce.”


Heb “to return to take her to be his wife.”


Heb “cause the land to sin” (so KJV, ASV).


Heb “go out with.”


For the MT’s reading Piel שִׂמַּח ( simmakh , “bring joy to”), the Syriac and others read שָׂמַח ( samakh , “enjoy”).


Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.


Or “and enslaves him.”


Heb “that thief.”


Heb “burn.” See note on the word “purge” in Deut 19:19 .


Heb “to watch carefully and to do.”


Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.


Heb “his pledge.”


Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere ( Deut 23:19-20; 24:6 ; cf. Exod 22:25-26 ; Lev 25:35-37 ). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”


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


Or “righteous” (so NIV, NLT).


Heb “your brothers,” but not limited only to actual siblings; cf. NASB “your (+ own NAB) countrymen.”


Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.


Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.


Heb “in the field.”


Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields ( Ruth 2:1-13 ).


Heb “knock down after you.”


Heb “glean after you.”


Heb “men.”


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


Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”


Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”


Heb “and it will be.”


Heb “if the evil one is a son of smiting.”


Heb “according to his wickedness, by number.”


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


Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2 ) it is unlikely the judge himself administered it.


Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”


Heb “an.” By implication this is one’s own animal.


Heb “take her as wife”; NRSV “taking her in marriage.”


Heb “and it will be that.”


Heb “the firstborn.” This refers to the oldest male child.


Heb “want to take his sister-in-law, then his sister in law.” In the second instance the pronoun (“she”) has been used in the translation to avoid redundancy.


Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”


Heb “called,” i.e., “known as.”


Heb “house.”


Cf. NIV, NCV “The Family of the Unsandaled.”


Heb “a man and his brother.”


Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT).


Heb “a stone and a stone.” The repetition of the singular noun here expresses diversity, as the following phrase indicates. See IBHS 116 §7.2.3c.


Heb “a large and a small,” but since the issue is the weight, “a heavy and a light one” conveys the idea better in English.


Heb “an ephah and an ephah.” An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 §7.2.3c.


Or “just”; Heb “righteous.”


The Hebrew term translated here “abhorrent” ( תּוֹעֵבָה , to ’ evah ) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25 .


Heb “what Amalek” (so NAB, NRSV). Here the individual ancestor, the namesake of the tribe, is cited as representative of the entire tribe at the time Israel was entering Canaan. Consistent with this, singular pronouns are used in v. 18 and the singular name appears again in v. 19 . Since readers unfamiliar with the tribe of Amalekites might think this refers to an individual, the term “Amalekites” and the corresponding plural pronouns have been used throughout these verses (cf. NIV, NCV, TEV, CEV, NLT).


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 it.”


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


Heb “and it will come to pass that.”


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


For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf ( כ ) at the end of the word with the following preposition כִּי ( ki ).


The Syriac adds “your God” to complete the usual formula.


Heb “swore on oath.”


Heb “fathers” (also in vv. 7, 15 ).


Heb “your hand.”


Though the Hebrew term אָבַד (’ avad ) generally means “to perish” or the like ( HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν ( apebalen , “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν ( apelaben , “receive”); others attest κατέλειπεν ( kateleipen , “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9 ) and is the meaning followed by many English versions.


Heb “father.”


Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.


Heb “the Lord. ” See note on “he” in 26:2 .


Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).


Heb “the Lord your God.” See note on “he” in 26:2 .


Or “household” (so NASB, NIV, NLT); Heb “house” (so KJV, NRSV).


Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.


The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13 ).


Heb “gates.”


Heb “the sacred thing.” The term הַקֹּדֶשׁ ( haqqodesh ) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.


Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.


Heb “the Lord my God.” See note on “he” in 26:2 .


Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”


Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).


Heb “for praise and for a name and for glory.”


Heb “and to be.” A new sentence was started here for stylistic reasons.


Heb “the whole commandment.” See note at 5:31 .


Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10 ).


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


Heb “plaster” (so KJV, ASV; likewise in v. 4 ). In the translation “cover” has been used for stylistic reasons.


Heb “fathers.”


Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to “this mountain” as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20 ).


Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy.


The word “tribes” has been supplied here and in the following verse in the translation for clarity.


Heb “Israelite man.”


Heb “man,” but in a generic sense here.


The Hebrew term translated here “abhorrent” ( תּוֹעֵבָה , to ’ evah ) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25 .


Heb “craftsman’s hands.”


Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.


The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”


The Hebrew term קָלָה ( qalah ) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד ( kaved , “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment ( Deut 5:16 ; cf. Exod 21:17 ).


Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23 . This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).


See note at Deut 22:30 .


Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30 .


Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).


Or “strikes down” (so NRSV).


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


Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15 ).


Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”


Or “in the country” (so NAB, NIV, NLT). This expression also occurs in v. 15 .


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


Heb “who rise up against” (so NIV).


Heb “way” (also later in this verse and in v. 25 ).


Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.


Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.


Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).


Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28 ; Isa 4:1 , as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).


Heb “the fruit of your womb” (so NAB, NIV, NRSV); CEV “will give you a lot of children.”


Heb “the Lord .” See note on “he” in 28:8 .


Heb “fathers” (also in vv. 36, 64 ).


Heb “all the work of your hands.”


Heb “the Lord your God’s.” See note on “he” in 28:8 .


Heb “commanding” (so NRSV); NASB “which I charge you today.”


Heb “from all the words which I am commanding.”


Heb “in order to serve.”


Heb “do not hear the voice of.”


Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”


Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”


Heb “in all the stretching out of your hand.”


For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text. tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”


Heb “will cause pestilence to cling to you.”


Heb “The Lord. ” See note on “he” in 28:8 .


Or perhaps “consumption” (so KJV, NASB, NRSV). The term is from a verbal root that indicates a weakening of one’s physical strength (cf. NAB “wasting”; NIV, NLT “wasting disease”).


Heb “hot fever”; NIV “scorching heat.”


Or “drought” (so NIV, NRSV, NLT).


The MT reads “Your.” The LXX reads “Heaven will be to you.”


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


The meaningless MT reading זַעֲוָה ( za ’ avah ) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה ( zÿva ’ ah , “terror”).


Heb “heart” (so KJV, NASB).


Heb “you will not cause your ways to prosper.”


For MT reading שָׁגַל ( shagal , “ravish; violate”), the Syriac, Targum, and Vulgate presume the less violent שָׁכַב ( shakhav , “lie with”). The unexpected counterpart to betrothal here favors the originality of the MT.


Heb “and there will be no power in your hand”; NCV “there will be nothing you can do.”


The LXX reads the plural “kings.”


Heb “your olives will drop off” ( נָשַׁל , nashal ), referring to the olives dropping off before they ripen.


The Hebrew term denotes some sort of buzzing or whirring insect; some have understood this to be a type of locust (KJV, NIV, CEV), but other insects have also been suggested: “buzzing insects” (NAB); “the cricket” (NASB); “the cicada” (NRSV).


Heb “the foreigner.” This is a collective singular and has therefore been translated as plural; this includes the pronouns in the following verse, which are also singular in the Hebrew text.


Heb “commanded”; NAB, NIV, TEV “he gave you.”


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


Heb “seed” (so KJV, ASV).


Heb “lack of everything.”


Heb “he” (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).


Heb “from the end of the earth.”


Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.


Heb “it” (so NRSV), a collective singular referring to the invading nation (several times in this verse and v. 52 ).


Heb “increase of herds.”


Heb “growth of flocks.”


Heb “gates,” also in vv. 55, 57 .


Heb “the fruit of your womb” (so NAB, NRSV); NASB “the offspring of your own body.”


Heb “siege and stress.”


Heb “besiege,” redundant with the noun “siege.”


The LXX adds σφόδρα ( sfodra , “very”) to bring the description into line with v. 54 .


Heb “delicateness and tenderness.”


Heb includes “that which comes out from between her feet.”


Heb “her sons that she will bear.”


Heb includes “in her need for everything.”


Heb “If you are not careful to do.”


Heb “will cling to you” (so NIV); NLT “will claim you.”


The Hebrew term תּוֹרָה ( torah ) can refer either (1) to the whole Pentateuch or, more likely, (2) to the book of Deuteronomy or even (3) only to this curse section of the covenant text. “Scroll” better reflects the actual document, since “book” conveys the notion of a bound book with pages to the modern English reader. Cf. KJV, NASB, NRSV “the book of this law”; NIV, NLT “this Book of the Law”; TEV “this book of God’s laws and teachings.”


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


Heb “have not listened to the voice of.”


Heb “the Lord. ” See note on “he” in 28:8 .


Heb “you will not be confident in your life.” The phrase “from one day to the next” is implied by the following verse.


The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.


Heb “testings.” This is a reference to the plagues; see note at 4:34 .


Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”


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


The Hebrew text includes “from on your feet.”


The LXX reads “that he is the Lord your God.”


Heb “words.”


Heb “your heads, your tribes.” The Syriac presupposes either “heads of your tribes” or “your heads, your judges,” etc. (reading שֹׁפְטֵכֶם [ shofÿtekhem ] for שִׁבְטֵיכֶם [ shivtekhem ]). Its comparative difficulty favors the originality of the MT reading. Cf. KJV “your captains of your tribes”; NRSV “the leaders of your tribes”; NLT “your tribal leaders.”


Heb “your.”


Heb “for you to pass on into the covenant of the Lord your God and into his oath, which the Lord your God is cutting with you today.”


Heb “in order to establish you today to him for a people and he will be to you for God.” Verses 10-13 are one long sentence in Hebrew. The translation divides this into two sentences for stylistic reasons.


Heb “fathers” (also in v. 25 ).


This is interpreted by some English versions as a reference to generations not yet born (cf. TEV, CEV, NLT).


The Hebrew term שִׁקּוּץ ( shiquts ) refers to anything out of keeping with the nature and character of Yahweh and therefore to be avoided by his people Israel. It is commonly used with or as a synonym for תּוֹעֵבָה ( to ’ evah , “detestable, abhorrent”; 2 Kgs 23:13 ; Jer 16:18 ; Ezek 5:11; 7:20; 11:18, 21 ; see note on the term “abhorrent” in Deut 7:25 ). See M. Grisanti, NIDOTTE 4:243-46.


The Hebrew text includes “which were with them.” Verses 16-17 constitute a parenthetical comment.


Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה ( la ’ anah ) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”


Heb “he”; the referent (the subject of the warning in v. 18 ) has been specified in the translation for clarity.


Heb “in his heart.”


Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.


Heb “heart.”


Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.


Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”


Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.


Heb “smoke,” or “smolder.”


Heb “the entire oath.”


Or “will lie in wait against him.”


Heb “blot out his name from under the sky.”


Heb “set him apart.”


Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”


Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.


Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.


Heb “this great burning of anger”; KJV “the heat of this great anger.”


Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”


Heb “the entire curse.”


Heb “sons” (so NASB); KJV, ASV, NIV, NRSV “children.”


Heb “the blessing and the curse.”


Heb “and you bring (them) back to your heart.”


Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”


Or “heart and soul” (also in vv. 6, 10 ).


Heb “according to all.”


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


Heb “are at the farthest edge of the heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3 .


Heb “fathers” (also later in this verse and in vv. 9, 20 ).


Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16 .


Heb “seed” (so KJV, ASV).


Heb “commanding”; NAB “which I now enjoin on you.”


The MT reads “hand” (singular). Most versions read the plural.


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


Heb “return and.” The Hebrew verb is used idiomatically here to indicate the repetition of the following action.


The Hebrew text includes “for good.”


Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3 .


Heb “commanding”; NAB “which I enjoin on you.”


Heb “heart.”


A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’ asher ) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.


Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.


Heb “your heart,” as a metonymy for the person.


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


Heb “to go there to possess it.”


The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.


Heb “he is your life and the length of your days to live.”


For the MT reading וַיֵּלֶךְ ( vayyelekh , “he went”), the LXX and Qumran have וַיְכַל ( vaykhal , “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.


In the MT this refers to the words that follow (cf. NIV, NCV).


Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”


The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.


Heb “fathers” (also in v. 20 ).


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


The Hebrew term שְׁמִטָּה ( shÿmittah ), a derivative of the verb שָׁמַט ( shamat , “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1 .


The Hebrew phrase הַסֻּכּוֹת [ חַג ] ([ khag ] hassukot , “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13 . sn For the regulations on this annual festival see Deut 16:13-15 .


Heb “before all Israel.”


The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).


The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.


Heb “tent of assembly” ( מוֹעֵד אֹהֶל , ’ ohel mo ’ ed ); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן ( mishkan , “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11 ; Num 11:16, 24, 26; 12:4 ).


Heb “I will command him.”


Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.


Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”


Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17 , once in v. 18 , five times in v. 20 , and four times in v. 21 . Each time it is translated as third person plural for stylistic reasons.


Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16 .


Or “abandon” (TEV, NLT).


Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16 .


Heb “on that day.” This same expression also appears later in the verse and in v. 18 .


Heb “find,” “encounter.”


Heb “evils.”


Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.


Heb “my.”


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


Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16 .


Heb “and are satisfied.”


Heb “Then it will come to pass that.”


Heb “it will not be forgotten from the mouth of his seed.”


Heb “which he is doing.”


Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord ” in the translation for clarity. See also the note on the word “you” later in this verse.


The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.


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


Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6 .


Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.


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


Heb “do the evil.”


Heb “the work of your hands.”


Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.


Smr and Tg read “in the name.”


The LXX reads Θεός ( qeos , “God”) for the MT’s “Rock.” sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.


Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).


The 3rd person masculine singular שָׁחַת ( shakhat ) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם ( mum , “defect”) as well as the plural of בֵּן ( ben , “sons”). tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”


Heb “(they are) not his sons.”


Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.


Heb “twisted,” “crooked.” See Ps 18:26 .


Or “treat” (TEV).


The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading ( בִּינוּ [ binu ] for בִּינָה [ binah ]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.


Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.


The Hebrew term עֶליוֹן (’ elyon ) is an abbreviated form of the divine name El Elyon , frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in , though the two elements are parallel in Ps 73:11; 107:11 ; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9 , by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.


Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).


Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי ( bÿney yisra ’ el , “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ ( angelwn qeou , “angels of God”), presupposing בְּנֵי אֵל ( bÿney ’ el ) or בְּנֵי אֵלִים ( beney ’ elim ). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10 ), while LXX has assumed that the phrase refers to the angelic heavenly assembly ( Pss 29:1; 89:6 ; cf. as well ). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21 ), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “ Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.


Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord ’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).


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


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


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


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


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


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


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


The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.


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


The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.


The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.


The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav ( ו ) consecutive that follow in the verse.


Heb “he made him suck honey from the rock.”


Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.


Heb “flinty.”


To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV). sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר ( yashar , “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).


The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.


Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).


Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”


Heb “your fathers.”


The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה . Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”


Heb “I will hide my face from them.”


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


Heb “what is not a god,” or a “nondeity.”


Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל ( hevel , “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1 , “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).


Heb “what is not a people,” or a “nonpeople.” The “nonpeople” ( לֹא־עָם , lo ’ - ’ am ) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23 ).


Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”


Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.” sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8 ; Isa 14:9, 15 ; Amos 9:2 ).


Heb “upon them.”


The Hebrew term קֶטֶב ( qetev ) is probably metaphorical here for the sting of a disease ( HALOT 1091-92 s.v.).


A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.


The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).


Heb “anger.”


Heb “lest.”


Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”


The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.


Heb “sold them” (so NAB, NIV, NRSV, NLT).


Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.


Heb “vine.”


Verses 34-35 appear to be a quotation of the Lord and so the introductory phrase “says the Lord ” is supplied in the translation.


Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד .


The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם ); cf. NASB, NIV, NRSV.


Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord ” is supplied in the translation for clarity.


Heb “deliver from” (so NRSV, NLT).


Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.


The Hebrew term שָׂנֵא ( sane ’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9 ; also see Deut 7:10 ; 2 Chr 19:2 ; Ps 81:15; 139:20-21 ).


Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).


Heb “Hoshea” (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16 ).


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


In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.


Heb “be gathered to your people.” The same phrase occurs again later in this verse.


The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14 ).


Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”


Or “rose like the sun” (NCV, TEV).


Heb “to him.” The LXX reads “to us” ( לָנוּ [ lanu ] for לָמוֹ [ lamo ]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular. tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.


Or “he shone forth” (NAB, NIV, NRSV, NLT).


With slight alteration ( מִמְרִבַת קָדֵשׁ [ mimrivat qadesh ] for the MT’s מֵרִבְבֹת קֹדֶשׁ [ merivvot qodesh ]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51 ). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.


The mispointed Hebrew term אֵשְׁדָּת (’ eshdat ) should perhaps be construed as אֵשְׁהַת (’ eshhat ) with Smr.


Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem ( ם ). See HALOT 838 s.v. עַם B.2.


Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ ( bÿyadekha , “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו ( bÿyadayv , “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.


Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.


The Hebrew term תֻּכּוּ ( tuku , probably Pual perfect of תָּכָה , takhah ) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”


The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.


The Hebrew term תּוֹרָה ( torah ) here should be understood more broadly as instruction.


Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord .”


Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).


The words “the blessing” are supplied in the translation for clarity and stylistic reasons.


Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.


Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16 ; Ps 69:24 ; Prov 31:17 ; Nah 2:2, 11 ). See J. H. Tigay, Deuteronomy (JPSTC), 325.


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


Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.


Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.


Heb “goings forth of the sun.”


Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.


Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).


Heb “head” or “top.”


The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4 ). To make this reference clear the word “burning” is supplied in the translation.


Or “acceptable”; Heb “righteous” (so NASB).


Heb “suck.”


Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”


Heb “forehead,” picturing Gad attacking prey.


The Hebrew term מְחֹקֵק ( mÿkhoqeq ; Poel participle of חָקַק , khaqaq , “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.


Heb “covered in” (if from the root סָפַן , safan ; cf. HALOT 764-65 s.v. ספן qal).


Heb “heads” (in the sense of chieftains).


The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”


Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33 ). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5 ) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.


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


Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.


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


Or perhaps “drizzle, showers.” See note at Deut 32:2 .


Or “western” (so NAB, NASB, NIV, NRSV); Heb “latter,” a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).


Heb “seed” (so KJV, ASV).


The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.


Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses .


Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.


Heb “sap.” That is, he was still in possession of his faculties or liveliness.


Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12 .


Heb “strong hand.”


The Hebrew text of v. 12 reads literally, “with respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel.”


Heb “Get up!”


Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11 ).


Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”


Heb “Every place on which the sole of your foot walks, to you I have given it, as I said to Moses.” The second person pronouns in vv. 3-4 are plural, indicating that all the people are addressed here. The verbal form נְתַתִּיו ( nÿtattiv , “I have given it”) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, “I have already assigned it.” In this case the verb would probably refer to the Lord ’s decree to Abraham that he would give this land to his descendants.


Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium b.c. was located, but rather to Syria, the “Hatti land” mentioned in inscriptions of the first millennium b.c. (see HALOT 1:363). The phrase is omitted in the LXX and may be a scribal addition.


Heb “the Great Sea,” the typical designation for the Mediterranean Sea.


Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”


Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.


Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.


Or “Only be.”


Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר ( lishmor , “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed ( ל ) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”


Heb “commanded you.”


Heb “be wise,” but the word can mean “be successful” by metonymy.


Heb “in all which you go.”


Heb “mouth.” sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.


Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).


Heb “be careful to do.”


Heb “you will make your way prosperous.”


Heb “and be wise,” but the word can mean “be successful” by metonymy.


Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.


Or perhaps, “don’t get discouraged!”


Or “commanded.”


Heb “to enter to possess the land which the Lord your God is giving to you to possess it.”


Heb “remember the word which Moses, the Lord ’s servant, commanded you.” sn This command can be found in Deut 3:18-20 . In vv. 13-15 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.


Heb “is providing rest for you and is giving to you this land.” sn “This land” refers to the trans-Jordanian lands allotted to these tribes.


Heb “But you must cross over armed for battle before your brothers, all [you] mighty men of strength.”


Heb “Then you may return to the land of your possession and possess it, that which Moses, the Lord ’s servant, gave to you beyond the Jordan toward the rising of the sun.”


Heb “listened to.”


Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7 ).


Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”


Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7 ).


Heb “Joshua, son of Nun, sent from Shittim two men, spies, secretly, saying.”


Heb “go, see the land, and Jericho.” map For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Heb “they went and entered the house of a woman, a prostitute, and her name was Rahab, and they slept there.”


Or “look.”


Heb “men have come here tonight from the sons of Israel.”


Heb “and the king of Jericho sent to Rahab, saying.”


Heb “bring out.”


The idiom “come to” ( בוֹא אֶל , bo ’ ’ el ) probably has sexual connotations here, as it often does elsewhere when a man “comes to” a woman. If so, the phrase could be translated “your clients.” The instructions reflect Rahab’s perspective as to the identity of the men.


The words “the ones who came to your house” ( Heb “who came to your house”) may be a euphemistic scribal addition designed to blur the sexual connotation of the preceding words.


Heb “The woman took the two men and hid him.” The third masculine singular pronominal suffix on “hid” has to be a scribal error (see GKC §135. p ).


Heb “the men came to me.” See the note on this phrase in v. 3 .


Heb “And the gate was to be shut in the darkness and the men went out.”


Heb “arranged in rows by her.”


Another way to translate vv. 6-7 would be, “While she took them up to the roof and hid them…, the king’s men tried to find them….” Both of the main clauses have the subject prior to the predicate, perhaps indicating simultaneous action. (On the grammatical point, see R. J. Williams, Hebrew Syntax , 42, §235.) In this case Rahab moves the Israelite spies from the hiding place referred to in v. 4 to a safer and less accessible hiding place.


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


Heb “And the men chased after them [on] the road [leading to] the Jordan to the fords.” The text is written from the perspective of the king’s men. As far as they were concerned, they were chasing the spies.


Heb “And they shut the gate after – as soon as the ones chasing after them went out.” The expressions “after” and “as soon as” may represent a conflation of alternate readings.


Heb “they.”


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


The Hebrew text adds, “to them.” This is somewhat redundant in English and has not been translated.


Heb “has given the land to you.” Rahab’s statement uses the Hebrew perfect, suggesting certitude.


Heb “terror of you has fallen upon us.”


Or “melting away because of.”


Both of these statements are actually subordinated to “I know” in the Hebrew text, which reads, “I know that the Lord …and that terror of you…and that all the inhabitants….”


Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”


Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”


Heb “Now, swear to me by the Lord .” sn To swear an oath in the Lord ’s name would make the Lord the witness and guarantor of the promise attached to the oath. If the person making the oath should go back on the promise, the Lord would judge him for breaking the contract.


Heb “with the house of my father.”


Heb “true sign,” that is, “an inviolable token or pledge.”


Or “our lives.”


The second person pronoun is masculine plural, indicating that Rahab’s entire family is in view.


Heb “Our lives in return for you to die.” If the lives of Rahab’s family are not spared, then the spies will pay for the broken vow with their own lives.


Heb “If you do not report this matter of ours.”


Heb “allegiance and faithfulness.” These virtual synonyms are joined in the translation as “unswerving allegiance” to emphasize the degree of promised loyalty.


The second person pronoun is feminine singular, referring specifically to Rahab.


The phrase “by a rope” is omitted in the LXX. It may be a later clarifying addition. If original, the omission in the LXX is likely due to an error of homoioarcton. A scribe’s or translator’s eye could have jumped from the initial ב ( bet ) in the phrase בַּחֶבֶל ( bakhevel , “with a rope”) to the initial ב on the immediately following בְּעַד ( bÿ ’ ad , “through”) and accidentally omitted the intervening letters.


Heb “For her house.”


These explanatory statements are omitted in the LXX and probably represent a later scribal addition.


Heb “Go.”


Heb “so that the pursuers might not meet you.”


Heb “the pursuers.” The object (“you”) is not in the Hebrew text but is implied.


Heb “We are free from this oath of yours which you made us swear.” The words “unless the following conditions are met” are not in the Hebrew text, but are added for clarification.


Heb “Look! We are about to enter the land.”


Heb “the cord of this red thread.”


Heb “and your father and your mother and your brothers and all the house of your father gather to yourself to the house.”


Heb “Anyone who goes out from the doors of your house to the outside, his blood is on his head. We are innocent.”


Heb “But anyone who is with you in the house, his blood is on our head if a hand should be on him.”


Heb “and if you report this matter of ours.”


Heb “According to your words, so it [will be].”


Heb “she sent them away and they went.”


Heb “they went and came.”


Heb “the pursuers.” The object (“them”) is added for clarification.


Heb “the ones chasing them.” This has been rendered as “their pursuers” in the translation to avoid redundancy with the preceding clause.


Heb “The pursuers looked in all the way and did not find [them].”


The words “the river,” though not in the Hebrew text, are added for clarification.


Heb “Surely the Lord has given into our hand all the land.” The report by the spies uses the Hebrew perfect, suggesting certitude.


Heb “are melting away because of us.”


Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”


The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.


Heb “set out from your place.”


Or “march.”


Heb “But there should be a distance between you and it, about two thousand cubits in measurement.” sn The precise distance is uncertain, but the measurement designated אַמָּה (’ ammah , “cubit”) was probably equivalent to approximately eighteen inches (one and one-half feet, or 45 cm) in length.


Heb “do not approach it.”


Heb “know.”


Or more literally, “to exalt you in the eyes of all Israel.”


Heb “the edge of the waters of the Jordan.” The word “River” is not in the Hebrew text, but has been supplied for clarity.


Heb “stand in the Jordan.” Here the repetition of the word “Jordan” would be redundant according to contemporary English style, so it was not included in the translation.


Heb “said.”


Or “Lord”; or “Master.”


Heb “the soles of the feet.”


Or “rest in.”


Heb “the waters of the Jordan, the waters descending from above, will be cut off so that they will stand in one pile.”


The verb, though not in the Hebrew, is added for clarification.


Heb “dipped into the edge.”


Heb “and the Jordan overflows all its banks all the days of harvest.” sn The lengthy description of the priests’ arrival at the Jordan and the parenthetical reminder that the Jordan was at flood stage delay the climax of the story and add to its dramatic buildup.


Heb “the waters descending from above stood still.”


Heb “they stood in one pile very far away.”


Heb “the [waters] descending toward the sea of the Arabah (the Salt Sea) were completely cut off.” sn The Salt Sea is an ancient name for the Dead Sea.


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


Heb “and all Israel was crossing over on dry ground until all the nation had finished crossing the Jordan.”


Heb “And when all the nation had finished crossing the Jordan.”


Heb “the feet of the priests.”


Heb “that this may be”; the referent of “this” (the twelve stones) has been specified in the translation for clarity.


Heb “in order that this might be a sign among you.”


Heb “were cut off from before.”


Heb “how the waters descending from above stood still.”


Here “also” has been supplied in the translation to make it clear (as indicated by v. 20 ) that these are not the same stones the men took from the river bed.


Heb “in the presence of the people.”


Heb “men equipped for battle.”


Heb “for war.”


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


Heb “feared.”


Heb “all the days of his life.”


Heb “had feared.”


Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (’ edut , “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 2:791).


Heb “and the soles of the feet of the priests were brought up to the dry land.”


Heb “and the waters of the Jordan returned to their place and went as formerly over their banks.” sn Verses 15-18 give a more detailed account of the priests’ crossing that had been briefly described in v. 11 .


Heb “these,” referring specifically to the twelve stones mentioned in vv. 3-7 .


Heb “What are these stones?”


Heb “make known.”


Heb “crossed this Jordan”; the word “River” is not in the Hebrew text, but has been supplied to clarify the meaning.


Heb “just as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.”


Heb “in order that.”


Or “peoples.”


Heb “know the hand of the Lord that it is strong.”


Heb “fear.”


Another textual tradition has, “while we crossed.”


Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”


Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב ( shuv , “return”) is used here in an adverbial sense to indicate the repetition of an action.


Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included. sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event.


Heb “All the people who went out from Egypt, the males, all the men of war, died in the desert in the way when they went out from Egypt.”


Or “indeed.”


Heb “people.”


Heb “all the people.”


Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the Lord , came to an end.”


Some Hebrew mss , as well as the Syriac version, support this reading. Most ancient witnesses read “us.”


Heb “flowing with.” sn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk ) and flowering plants (which would support the bees that produced honey ).


Heb “their sons he raised up in their place.”


Heb “nation.”


Heb “rolled away.”


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


The Hebrew text adds, “on this same day.” This is somewhat redundant in English and has not been translated.


Heb “the day after, when they ate.” The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land’s produce.


Heb “and the sons of Israel had no more manna.”


Heb “in.”


Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה ( hinneh , “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15 ).


Heb “Are you for us or for our enemies?”


Heb “He said, “Neither.” An alternative reading is לוֹ ( lo , “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss , as well as the LXX and Syriac versions. The traditional reading of the MT ( לֹא , lo ’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord ’s army would hardly have declared himself neutral.


Heb “Joshua fell on his face to the ground and bowed down.”


Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”


Heb “there was no one going out and there was no one coming in.”


Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי ( natatti , “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.


Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם ( vÿsabbotem , “and go around”) is plural, being addressed to the whole army.


Heb “rams’ horns, trumpets.”


Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5 .


Heb “all the people will shout with a loud shout.”


Heb “fall in its place.”


Heb “and the people will go up, each man straight ahead.”


An alternative reading is “and they said.” In this case the subject is indefinite and the verb should be translated as passive, “[the army] was told.”


Heb “the people.”


Heb “pass by.”


Heb “when Joshua spoke to the people.”


Or “the shout.”


Heb “do not let a word come out of your mouths.”


Heb “and he made the ark of the Lord go around the city, encircling one time.”


Heb “and they entered the camp and spent the night in the camp.”


Heb “Joshua rose early in the morning and the priests picked up the ark of the Lord .”


Heb “On the seventh day they rose early, when the dawn ascended.”


Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”


Heb “for the Lord has given to you the city.” The verbal form is a perfect, probably indicating certitude here.


Or “dedicated to the Lord .” sn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord ’s treasury (vv. 19, 21, 24 ).


Heb “messengers.”


Heb “Only you keep [away] from what is set apart [to the Lord ] so that you might not, as you are setting [it] apart, take some of what is set apart [to the Lord ] and make the camp of Israel set apart [to destruction by the Lord ] and bring trouble on it.”


Heb “it is holy to the Lord .”


Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.


Heb “the sound of the horn.”


Heb “they shouted with a loud shout.”


Heb “fell in its place.”


Heb “and the people went up into the city, each one straight ahead, and they captured the city.”


Heb “all which was in the city.”


Heb “the house of the woman, the prostitute.”


Heb “and bring out from there the woman and all who belong to her as you swore on oath to her.”


Or “placed them outside.”


The Hebrew text adds “with fire.”


Heb “the treasury of the house of the Lord .” Technically the Lord did not have a “house” yet, so perhaps this refers to the tabernacle using later terminology.


Heb “kept alive.”


Heb the house of her father.”


Or “among the Israelites”; Heb “in the midst of Israel.”


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


Normally the Hiphil of שָׁבַע ( shava ’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20 ), but here (see also Josh 23:7 ) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34 , which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord ” spoken through Joshua.


Heb “rises up and builds.”


The LXX omits “Jericho.” It is probably a scribal addition.


The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’ arur lifney yÿhvah , “cursed [i.e., condemned] before the Lord ”) also occurs in 1 Sam 26:19 .


Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב ( yatsiv , “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.


Heb “and the report about him was in all the land.” The Hebrew term אֶרֶץ (’ erets , “land”) may also be translated “earth.”


Heb “But the sons of Israel were unfaithful with unfaithfulness concerning what was set apart [to the Lord ].”


1 Chr 2:6 lists a “Zimri” (but no Zabdi) as one of the five sons of Zerah (cf. also 1 Chr 7:17, 18 ).


Heb “took from what was set apart [to the Lord ].”


Heb “the anger of the Lord burned against the sons of Israel.” sn This incident illustrates well the principle of corporate solidarity and corporate guilt. The sin of one man brought the Lord ’s anger down upon the entire nation.


For the location of Bethel see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “and they returned to Joshua and said to him.”


Heb “Don’t let all the people go up.”


Heb “Let about two thousand men or about three thousand men go up to defeat Ai.”


Heb “all the people for they are small.”


The meaning and correct translation of the Hebrew word שְׁבָרִים ( shÿvarim ) is uncertain. The translation “fissures” is based on usage of the plural form of the noun in Ps 60:4 HT ( 60:2 ET), where it appears to refer to cracks in the earth caused by an earthquake. Perhaps deep ravines or gorges are in view, or the word is a proper noun (“all the way to Shebarim”).


Or “army’s.”


Heb “and the heart of the people melted and became water.”


Or “elders.”


Heb “and fell on his face to the ground before the ark of the Lord until evening, he and the elders of Israel.”


Heb “said.”


Heb “turned [the] back.”


Heb “and cut off our name.”


Heb “What will you do for your great name?”


Heb “Why are you falling on your face?”


Heb “They have violated my covenant which I commanded them.”


Heb “what was set apart [to the Lord ].”


Heb “and also they have stolen, and also they have lied, and also they have placed [them] among their items.”


Heb “they turn [the] back before their enemies because they are set apart [to destruction by the Lord ].”


The second person pronoun is plural in Hebrew, indicating these words are addressed to the entire nation.


Heb “what is set apart [to destruction by the Lord ] from your midst.”


Heb “what is set apart [to destruction by the Lord ] [is] in your midst.”


Heb “remove what is set apart [i.e., to destruction by the Lord ] from your midst.”


Heb “by your tribes.”


Heb “takes forcefully, seizes.”


Heb “houses.”


Heb “by men.”


Heb “with what was set apart [to the Lord ].”


Heb “burned with fire.”


Heb “by tribes.”


See the note on “Zabdi” in 1 Chr 7:1 .


Heb “and he selected Zabdi.” The Lord is the apparent subject. The LXX supports reading a passive (Niphal) form here, as does the immediate context.


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


Heb “give glory to.”


Heb “like this and like this I did.”


Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1 ). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT).


Heb “shekels.”


Heb “Look, [it was] hidden in his tent, and the silver was beneath it.”


Heb “poured out,” probably referring to the way the silver pieces poured out of their container.


Or “Trouble” The name is “Achor” in Hebrew, which means “disaster” or “trouble” (also in v. 26 ).


Or “trouble.” The word is “achor” in Hebrew (also in the following clause).


Heb “and they burned them with fire and they stoned them with stones.” These words are somewhat parenthetical in nature and are omitted in the LXX; they may represent a later scribal addition.


Heb “to this day.” The phrase “to this day” is omitted in the LXX and may represent a later scribal addition.


Or perhaps “and don’t get discouraged!”


Heb “Take with you all the people of war and arise, go up against Ai!”


Heb “I have given into our hand.” The verbal form, a perfect, is probably best understood as a perfect of certitude, indicating the certainty of the action.


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


“And Joshua and all the people of war arose to go up [against] Ai.”


Heb “the people.”


Heb “come out after.”


Heb “from the ambush.”


Heb “take possession of.”


Heb “the city.”


Heb “I have commanded you.”


Or “the place of ambush.”


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “and they stayed between Bethel and Ai, west of Ai.”


Heb “in the midst of the people.”


Or “summoned, mustered.”


Or “elders.”


Heb “went up.”


Heb “them” (referring to “the people” in the previous clause, which requires a plural pronoun). Since the translation used “army” in the previous clause, a singular pronoun (“it”) is required in English.


Heb “All the people of war who were with him went up and approached and came opposite the city.”


Heb “and the valley [was] between them and Ai.”


Some Hebrew mss read, “spent the night in.”


Heb “When the king of Ai saw, the men of Ai hurried and rose early and went out to meet Israel for battle, he and all his people at the meeting place before the Arabah.”


Or “know.”


Heb “All the people.”


Some textual witnesses read “the city.”


Or “were summoned”; or “were mustered.”


The LXX omits the words “or Bethel.” map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “who did not go out after Israel.”


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


Heb “and ran.”


Heb “and they saw, and look.” The Hebrew term הִנֵּה ( hinneh , “look”) draws attention to the scene and invites the audience to view the events from the perspective of the men of Ai.


Heb “and there was not in them hands to flee here or there.” The Hebrew term יָדַיִם ( yadayim , “hands”) is idiomatic for “strength.”


Heb “and that the smoke of the city ascended.”


Heb “and these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.”


Heb “residents.”


Heb “in the field, in the desert in which they chased them.”


Heb “and all of them fell by the edge of the sword until they were destroyed.” The LXX omits the words, “and all of them fell by the edge of the sword.” They may represent a later scribal addition.


Heb “fell.”


Heb “Joshua did not draw back his hand which held out the curved sword until he had annihilated all the residents of Ai.”


Heb “according to the word of the Lord which he commanded Joshua.”


Heb “and made it a permanent mound, a desolation, to this day.”


Heb “on a tree until evening.” The words “leaving him exposed” are supplied in the translation for clarity.


Heb “to this day.”


Heb “as it is written in the scroll of the law of Moses, an altar of whole stones on which no one had wielded iron.” The expression “whole stones” refers to stones in their natural condition, i.e., not carved or shaped artificially with tools (“wielded iron”).


Or “peace offerings.”


Heb “and he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.”


Heb “All Israel.”


Or “elders.”


Heb “like the resident alien, like the citizen.” The language is idiomatic, meaning that both groups were treated the same, at least in this instance.


Heb “as Moses, the Lord ’s servant, commanded to bless the people, Israel, formerly.” sn Moses’ earlier instructions are found in Deut 11:29 .


Or “afterward.”


Heb “There was not a word from all which Moses commanded that Joshua did not read aloud.”


Heb “walked in their midst.”


Heb “When all the kings who were beyond the Jordan heard.”


Or “foothills”; Heb “the Shephelah.”


Heb “all the coast of the Great Sea.” The “Great Sea” was the typical designation for the Mediterranean Sea.


Heb “in front of.”


Heb “they gathered together to fight against Joshua and Israel [with] one mouth.”


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


Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ ( yitstayyaru ) are uncertain. The form is most likely a corruption of יִצְטַיָּדוּ ( yitstayyadu ), read by some Hebrew mss and ancient versions, from the root צוּד ( tsud , “take provisions,” BDB 845 s.v. II צוד ) which also occurs in v. 11 . Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.”


Heb “all the bread of their provisions.”


Or “moldy.”


Heb “in our midst.”


Heb “we are your servants.”


Or “servants.”


Heb “name.”


Heb “the report about him, all that he did in Egypt.”


Heb “your servants.”


Heb “in the day we went out to come to you.”


Heb “took.” This probably means they tasted some of the food to make sure it was stale.