Discovery BoxDeuteronomy 2:30 
Context2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our 1 God had made him obstinate 2 and stubborn 3 so that he might deliver him over to you 4 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 5 has forbidden 6 you.
Deuteronomy 8:15
Context8:15 and who brought you through the great, fearful desert of venomous serpents 7 and scorpions, an arid place with no water. He made water flow 8 from a flint rock and
Deuteronomy 9:9
Context9:9 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 9 forty days and nights, eating and drinking nothing.
Deuteronomy 9:21
Context9:21 As for your sinful thing 10 that you had made, the calf, I took it, melted it down, 11 ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.
Deuteronomy 10:3
Context10:3 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 11:4
Context11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea 13 overwhelm them while they were pursuing you and he 14 annihilated them. 15
Deuteronomy 16:8
Context16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. 16
Deuteronomy 21:8
Context21:8 Do not blame 17 your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” 18 Then atonement will be made for the bloodshed.
Deuteronomy 26:19
Context26:19 Then 19 he will elevate you above all the nations he has made and you will receive praise, fame, and honor. 20 You will 21 be a people holy to the Lord your God, as he has said.
Deuteronomy 29:1
Context29:1 (28:69) 22 These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. 23
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 32:15
Context32:15 But Jeshurun 24 became fat and kicked,
you 25 got fat, thick, and stuffed!
Then he deserted the God who made him,
and treated the Rock who saved him with contempt.
Deuteronomy 32:21
Context32:21 They have made me jealous 26 with false gods, 27
enraging me with their worthless gods; 28
so I will make them jealous with a people they do not recognize, 29
with a nation slow to learn 30 I will enrage them.
1 tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”
2 tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”
3 tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”
4 tn Heb “into your hand.”
5 tn Heb “the
6 tn Heb “commanded.”
7 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).
8 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.
9 tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.
10 tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).
11 tn Heb “burned it with fire.”
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 “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
14 tn Heb “the
15 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
16 tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).
17 tn Heb “Atone for.”
18 tn Heb “and do not place innocent blood in the midst of your people Israel.”
19 tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).
20 tn Heb “for praise and for a name and for glory.”
21 tn Heb “and to be.” A new sentence was started here for stylistic reasons.
22 sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.
23 sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).
24 tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).
sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).
25 tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.
26 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.
27 tn Heb “what is not a god,” or a “nondeity.”
28 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!”).
29 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).
30 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.”
