Discovery BoxDeuteronomy 2:22 
Context2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day.
Deuteronomy 4:23
Context4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he 1 has forbidden 2 you.
Deuteronomy 6:24
Context6:24 The Lord commanded us to obey all these statutes and to revere him 3 so that it may always go well for us and he may preserve us, as he has to this day.
Deuteronomy 8:2-3
Context8:2 Remember the whole way by which he 4 has brought you these forty years through the desert 5 so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not. 8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. 6 He did this to teach you 7 that humankind 8 cannot live by bread 9 alone, but also by everything that comes from the Lord’s mouth. 10
Deuteronomy 9:3
Context9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he 11 has told you.
Deuteronomy 10:4
Context10:4 The Lord 12 then wrote on the tablets the same words, 13 the ten commandments, 14 which he 15 had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he 16 gave them to me.
Deuteronomy 12:20
Context12:20 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,” 17 you may do so as you wish. 18
Deuteronomy 16:15
Context16:15 You are to celebrate the festival seven days before the Lord your God in the place he 19 chooses, for he 20 will bless you in all your productivity and in whatever you do; 21 so you will indeed rejoice!
Deuteronomy 17:20
Context17:20 Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom 22 in Israel.
Deuteronomy 20:5
Context20:5 Moreover, the officers are to say to the troops, 23 “Who among you 24 has built a new house and not dedicated 25 it? He may go home, lest he die in battle and someone else 26 dedicate it.
Deuteronomy 20:7-8
Context20:7 Or who among you 27 has become engaged to a woman but has not married her? He may go home, lest he die in battle and someone else marry her.” 20:8 In addition, the officers are to say to the troops, “Who among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier’s 28 heart as fearful 29 as his own.”
Deuteronomy 21:16
Context21:16 In the day he divides his inheritance 30 he must not appoint as firstborn the son of the favorite wife in place of the other 31 wife’s son who is actually the firstborn.
Deuteronomy 24:1
Context24:1 If a man marries a woman and she does not please him because he has found something offensive 32 in her, then he may draw up a divorce document, give it to her, and evict her from his house.
Deuteronomy 24:15
Context24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.
Deuteronomy 28:8
Context28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he 33 is giving you.
Deuteronomy 28:11
Context28:11 The Lord will greatly multiply your children, 34 the offspring of your livestock, and the produce of your soil in the land which he 35 promised your ancestors 36 he would give you.
Deuteronomy 28:55
Context28:55 He will withhold from all of them his children’s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict 37 you in your villages.
Deuteronomy 29:25
Context29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.
Deuteronomy 30:3
Context30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he 38 has scattered you.
Deuteronomy 32:8
Context32:8 When the Most High 39 gave the nations their inheritance,
when he divided up humankind, 40
he set the boundaries of the peoples,
according to the number of the heavenly assembly. 41
Deuteronomy 32:10
Context32:10 The Lord 42 found him 43 in a desolate land,
in an empty wasteland where animals howl. 44
He continually guarded him 45 and taught him; 46
he continually protected him 47 like the pupil 48 of his eye.
Deuteronomy 32:43
Context32:43 Cry out, O nations, with his people,
for he will avenge his servants’ blood;
he will take vengeance against his enemies,
and make atonement for his land and people.
Deuteronomy 33:9
Context33:9 He said to his father and mother, “I have not seen him,” 49
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
1 tn Heb “the
2 tn Heb “commanded.”
3 tn Heb “the
4 tn Heb “the
5 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.
6 tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).
7 tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.
8 tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).
9 tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).
10 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).
11 tn Heb “the
12 tn Heb “he”; the referent (the
13 tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.
14 tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”
15 tn Heb “the
16 tn Heb “the
17 tn Heb “for my soul desires to eat meat.”
18 tn Heb “according to all the desire of your soul you may eat meat.”
19 tn Heb “the
20 tn Heb “the
21 tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”
22 tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.
23 tn Heb “people” (also in vv. 8, 9).
24 tn Heb “Who [is] the man” (also in vv. 6, 7, 8).
25 tn 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).
26 tn Heb “another man.”
27 tn Heb “Who [is] the man.”
28 tn Heb “his brother’s.”
29 tn Heb “melted.”
30 tn Heb “when he causes his sons to inherit what is his.”
31 tn Heb “the hated.”
32 tn 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).
33 tn Heb “the
34 tn Heb “the fruit of your womb” (so NAB, NIV, NRSV); CEV “will give you a lot of children.”
35 tn Heb “the
36 tn Heb “fathers” (also in vv. 36, 64).
37 tn Heb “besiege,” redundant with the noun “siege.”
38 tn Heb “the
39 tn 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 Gen 14, 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.
40 tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).
41 tc 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 Ps 82). 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.
42 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.
43 tn 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).
44 tn 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.”
45 tn 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.
46 tn 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.
47 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 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.
48 tn 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.
49 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
