Deuteronomy 1:8

1:8 Look! I have already given the land to you. ¹  Go, occupy the territory that I, ²  the Lord, promised ³  to give to your ancestors ⁴  Abraham, Isaac, and Jacob, and to their descendants.” ⁵ 

Deuteronomy 2:5

2:5 Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir ⁶  as an inheritance for Esau.

Deuteronomy 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ⁷  you.

Deuteronomy 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ⁸  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁹  me, ¹⁰ 

Deuteronomy 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ¹¹  forty days and nights, eating and drinking nothing.

Deuteronomy 9:18

9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him.

Deuteronomy 10:3

10:3 So I made an ark of acacia ¹²  wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands.

Deuteronomy 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Deuteronomy 12:20

The Sanctity of Blood

12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” ¹³  you may do so as you wish. ¹⁴ 

Deuteronomy 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ¹⁵  God that I have come into the land that the Lord ¹⁶  promised ¹⁷  to our ancestors ¹⁸  to give us.”

Deuteronomy 29:19

29:19 When such a person ¹⁹  hears the words of this oath he secretly ²⁰  blesses himself ²¹  and says, “I will have peace though I continue to walk with a stubborn spirit.” ²²  This will destroy ²³  the watered ground with the parched. ²⁴ 

Deuteronomy 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Deuteronomy 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ²⁵  and the Lord has said to me, ‘You will not cross the Jordan.’

Deuteronomy 31:23

31:23 and the Lord ²⁶  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ²⁷ 

Deuteronomy 31:27

31:27 for I know about your rebellion and stubbornness. ²⁸  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ²⁹ 

Deuteronomy 32:21

32:21 They have made me jealous ³⁰  with false gods, ³¹ 

enraging me with their worthless gods; ³² 

so I will make them jealous with a people they do not recognize, ³³ 

with a nation slow to learn ³⁴  I will enrage them.

Deuteronomy 32:41

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ³⁵ 

I will execute vengeance on my foes,

and repay those who hate me! ³⁶ 

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¹ tn Heb “I have placed before you the land.”

² tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

³ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

⁴ tn Heb “fathers” (also in vv. 11, 21, 35).

⁵ tn Heb “their seed after them.”

⁶ sn Mount Seir is synonymous with Edom.

⁷ tn Heb “commanding.”

⁸ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

⁹ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

¹⁰ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

¹¹ tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

¹² sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.

¹³ tn Heb “for my soul desires to eat meat.”

¹⁴ tn Heb “according to all the desire of your soul you may eat meat.”

¹⁵ tc 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).

¹⁶ tc The Syriac adds “your God” to complete the usual formula.

¹⁷ tn Heb “swore on oath.”

¹⁸ tn Heb “fathers” (also in vv. 7, 15).

¹⁹ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

²⁰ tn Heb “in his heart.”

²¹ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

²² tn Heb “heart.”

²³ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

²⁴ tn 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.”

²⁵ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

²⁶ tn 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.

²⁷ tc 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.

²⁸ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

²⁹ tn 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.

³⁰ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

³¹ tn Heb “what is not a god,” or a “nondeity.”

³² tn 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!”).

³³ tn 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).

³⁴ tn 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.”

³⁵ tn 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.

³⁶ tn 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).