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Deuteronomy 4:20

Context
4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, 1  to be his special people 2  as you are today.

Deuteronomy 10:15

Context
10:15 However, only to your ancestors did he 3  show his loving favor, 4  and he chose you, their descendants, 5  from all peoples – as is apparent today.

Deuteronomy 12:23

Context
12:23 However, by no means eat the blood, for the blood is life itself 6  – you must not eat the life with the meat!

Deuteronomy 15:4

Context
15:4 However, there should not be any poor among you, for the Lord 7  will surely bless 8  you in the land that he 9  is giving you as an inheritance, 10 

Deuteronomy 15:16

Context
15:16 However, if the servant 11  says to you, “I do not want to leave 12  you,” because he loves you and your household, since he is well off with you,

Deuteronomy 19:11

Context
19:11 However, suppose a person hates someone else 13  and stalks him, attacks him, kills him, 14  and then flees to one of these cities.

1 tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

2 tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

3 tn Heb “the Lord.” See note on “he” in 10:4.

4 tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

5 tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

6 sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

7 tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.

8 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.

9 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

10 tn The Hebrew text includes “to possess.”

11 tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

12 tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

13 tn Heb “his neighbor.”

14 tn Heb “rises against him and strikes him fatally.”



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