Discovery BoxDeuteronomy 4:26 
Context4:26 I invoke heaven and earth as witnesses against you 1 today that you will surely and swiftly be removed 2 from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be 3 annihilated.
Deuteronomy 4:32
Context4:32 Indeed, ask about the distant past, starting from the day God created humankind 4 on the earth, and ask 5 from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.
Deuteronomy 11:6
Context11:6 or what he did to Dathan and Abiram, 6 sons of Eliab the Reubenite, 7 when the earth opened its mouth in the middle of the Israelite camp 8 and swallowed them, their families, 9 their tents, and all the property they brought with them. 10
Deuteronomy 33:16-17
Context33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 11
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 12 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 13
and they are the thousands of Manasseh.
1 sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the
2 tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”
3 tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.
4 tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
5 tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
6 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
7 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
8 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
9 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
10 tn Heb “and all the substance which was at their feet.”
11 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
12 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
13 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
