Deuteronomy 1:26
Disobedience at Kadesh Barnea
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 1
Deuteronomy 1:32
1:32 However, through all this you did not have confidence in the Lord your God,
Deuteronomy 3:22
3:22 Do not be afraid of them, for the Lord your God will personally fight for you.”
Deuteronomy 4:35
4:35 You have been taught that the Lord alone is God – there is no other besides him.
Deuteronomy 5:2
5:2 The Lord our God made a covenant with us at Horeb.
Deuteronomy 5:12
5:12 Be careful to observe 2 the Sabbath day just as the Lord your God has commanded you.
Deuteronomy 6:4
The Essence of the Covenant Principles
6:4 Listen, Israel: The Lord is our God, the Lord is one! 3
Deuteronomy 6:13
6:13 You must revere the Lord your God, serve him, and take oaths using only his name.
Deuteronomy 6:16
Exhortation to Obey the Lord Exclusively
6:16 You must not put the Lord your God to the test as you did at Massah. 4
Deuteronomy 12:4
12:4 You must not worship the Lord your God the way they worship.
Deuteronomy 16:22
16:22 You must not erect a sacred pillar, 5 a thing the Lord your God detests.
Deuteronomy 24:9
24:9 Remember what the Lord your God did to Miriam 6 along the way after you left Egypt.
Deuteronomy 25:16
25:16 For anyone who acts dishonestly in these ways is abhorrent 7 to the Lord your God.
Deuteronomy 27:7
27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.
Deuteronomy 28:2
28:2 All these blessings will come to you in abundance 8 if you obey the Lord your God:
Deuteronomy 32:12
32:12 The Lord alone was guiding him, 9
no foreign god was with him.
Deuteronomy 33:1
Introduction to the Blessing of Moses
33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.
1 tn Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself.
2 tn Heb “to make holy,” that is, to put to special use, in this case, to sacred purposes (cf. vv. 13-15).
3 tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.
sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).
4 sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).
5 sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.
6 sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.
7 tn 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.
8 tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”
9 tn 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.