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Deuteronomy 6:5

Context
6:5 You must love 1  the Lord your God with your whole mind, 2  your whole being, 3  and all your strength. 4 

Deuteronomy 12:8

Context
12:8 You must not do like we are doing here today, with everyone 5  doing what seems best to him,

Deuteronomy 12:32

Context
Idolatry and False Prophets

12:32 (13:1) 6  You 7  must be careful to do everything I am commanding you. Do not add to it or subtract from it! 8 

Deuteronomy 14:22

Context
The Offering of Tribute

14:22 You must be certain to tithe 9  all the produce of your seed that comes from the field year after year.

Deuteronomy 15:3

Context
15:3 You may exact payment from a foreigner, but whatever your fellow Israelite 10  owes you, you must remit.

Deuteronomy 15:8

Context
15:8 Instead, you must be sure to open your hand to him and generously lend 11  him whatever he needs. 12 

Deuteronomy 15:20

Context
15:20 You and your household must eat them annually before the Lord your God in the place he 13  chooses.

Deuteronomy 16:13

Context
The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters 14  for seven days, at the time of the grain and grape harvest. 15 

Deuteronomy 20:13

Context
20:13 The Lord your God will deliver it over to you 16  and you must kill every single male by the sword.

Deuteronomy 21:7

Context
21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we 17  witnessed the crime. 18 

Deuteronomy 21:19

Context
21:19 his father and mother must seize him and bring him to the elders at the gate of his city.

Deuteronomy 23:11

Context
23:11 When evening arrives he must wash himself with water and then at sunset he may reenter the camp.

Deuteronomy 23:15

Context
Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. 19 

Deuteronomy 27:13

Context
27:13 And these other tribes must stand for the curse on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

Deuteronomy 32:3

Context

32:3 For I will proclaim the name 20  of the Lord;

you must acknowledge the greatness of our God.

1 tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

2 tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.

3 tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.

4 sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

5 tn Heb “a man.”

6 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

7 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

8 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

9 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”

10 tn Heb “your brother.”

11 tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

12 tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

13 tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

14 tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

15 tn Heb “when you gather in your threshing-floor and winepress.”

16 tn Heb “to your hands.”

17 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).

18 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.

19 tn The Hebrew text includes “from his master,” but this would be redundant in English style.

20 tc Smr and Tg read “in the name.”



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