Discovery BoxDeuteronomy 1:37 
Context1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.
Deuteronomy 2:20
Context2:20 (That also is considered to be a land of the Rephaites. 1 The Rephaites lived there originally; the Ammonites call them Zamzummites. 2
Deuteronomy 3:5
Context3:5 All of these cities were fortified by high walls, gates, and locking bars; 3 in addition there were a great many open villages. 4
Deuteronomy 4:27
Context4:27 Then the Lord will scatter you among the peoples and there will be very few of you 5 among the nations where the Lord will drive you.
Deuteronomy 4:29
Context4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. 6
Deuteronomy 4:39
Context4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!
Deuteronomy 10:5-6
Context10:5 Then I turned, went down the mountain, and placed the tablets into the ark I had made – they are still there, just as the Lord commanded me.
10:6 “During those days the Israelites traveled from Beeroth Bene-Yaaqan 7 to Moserah. 8 There Aaron died and was buried, and his son Eleazar became priest in his place.
Deuteronomy 12:5
Context12:5 But you must seek only the place he 9 chooses from all your tribes to establish his name as his place of residence, 10 and you must go there.
Deuteronomy 12:7
Context12:7 Both you and your families 11 must feast there before the Lord your God and rejoice in all the output of your labor with which he 12 has blessed you.
Deuteronomy 12:14
Context12:14 for you may do so 13 only in the place the Lord chooses in one of your tribal areas – there you may do everything I am commanding you. 14
Deuteronomy 15:4
Context15:4 However, there should not be any poor among you, for the Lord 15 will surely bless 16 you in the land that he 17 is giving you as an inheritance, 18
Deuteronomy 18:10
Context18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, 19 anyone who practices divination, 20 an omen reader, 21 a soothsayer, 22 a sorcerer, 23
Deuteronomy 19:12
Context19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger 24 to die.
Deuteronomy 22:27
Context22:27 for the man 25 met her in the field and the engaged woman cried out, but there was no one to rescue her.
Deuteronomy 23:10
Context23:10 If there is someone among you who is impure because of some nocturnal emission, 26 he must leave the camp; he may not reenter it immediately.
Deuteronomy 23:17
Context23:17 There must never be a sacred prostitute 27 among the young women 28 of Israel nor a sacred male prostitute 29 among the young men 30 of Israel.
Deuteronomy 24:18
Context24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this.
Deuteronomy 27:5
Context27:5 Then you must build an altar there to the Lord your God, an altar of stones – do not use an iron tool on them.
Deuteronomy 28:26
Context28:26 Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off.
Deuteronomy 30:4
Context30:4 Even if your exiles are in the most distant land, 31 from there the Lord your God will gather you and bring you back.
Deuteronomy 33:26
Context33:26 There is no one like God, O Jeshurun, 32
who rides through the sky 33 to help you,
on the clouds in majesty.
1 sn Rephaites. See note on this word in Deut 2:11.
2 sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).
3 tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.
4 tn The Hebrew term פְּרָזִי (pÿraziy) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).
5 tn Heb “you will be left men (i.e., few) of number.”
6 tn Or “mind and being.” See Deut 6:5.
7 sn Beeroth Bene-Yaaqan. This Hebrew name could be translated “the wells of Bene-Yaaqan” or “the wells of the sons of Yaaqan,” a site whose location cannot be determined (cf. Num 33:31-32; 1 Chr 1:42).
8 sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.
9 tn Heb “the
10 tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.
11 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
12 tn Heb “the
13 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
14 sn This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).
15 tc After the phrase “the
16 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.
17 tn Heb “the
18 tn The Hebrew text includes “to possess.”
19 tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.
20 tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.
21 tn 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).
22 tn 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).
23 tn 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 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.
24 tn 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.
25 tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.
26 tn 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.
27 tn 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).
28 tn Heb “daughters.”
29 tn 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).
30 tn Heb “sons.”
31 tn 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.
32 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
33 tn 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.
