Deuteronomy 1:31

1:31 and in the desert, where you saw him ¹  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Deuteronomy 2:12

2:12 Previously the Horites ²  lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) ³ 

Deuteronomy 4:46

4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt.

Deuteronomy 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ⁴  – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. ⁵ 

Deuteronomy 11:10

11:10 For the land where you are headed ⁶  is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand ⁷  like a vegetable garden.

Deuteronomy 16:6

16:6 but you must sacrifice it ⁸  in the evening in ⁹  the place where he ¹⁰  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Deuteronomy 23:4

23:4 for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired ¹¹  Balaam son of Beor of Pethor in Aram Naharaim to curse you.

Deuteronomy 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ¹²  is set aside ¹³  there;

he came with the leaders ¹⁴  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

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¹ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

² sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).

³ tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.

⁴ tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.

⁵ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

⁶ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

⁷ tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.

⁸ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

⁹ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

¹⁰ tn Heb “the Lord your God.” See note on “he” in 16:1.

¹¹ tn Heb “hired against you.”

¹² tn 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.

¹³ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

¹⁴ tn Heb “heads” (in the sense of chieftains).