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Discovery Box| (0.20) | (Deu 18:10) | 5 tn Heb “a doer of sorcery” (מְכַשֵּׁף, mekhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38. |
| (0.20) | (Deu 17:8) | 5 tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind. |
| (0.20) | (Deu 17:3) | 1 tc The MT reads “and to the sun,” thus including the sun, the moon, and other heavenly spheres among the gods. However, Theodotion and Lucian read “or to the sun,” suggesting perhaps that the sun and the other heavenly bodies are not in the category of actual deities. |
| (0.20) | (Deu 17:1) | 2 tn The Hebrew word תּוֹעֵבָה (toʿevah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25. |
| (0.20) | (Deu 15:18) | 1 tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock. |
| (0.20) | (Deu 15:2) | 2 tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.” |
| (0.20) | (Deu 14:19) | 1 sn It is debatable whether vv. 11-20 form one list (e.g. NASB) or two (e.g. NIV) as it is taken here. Verses 11 and 20 each say “you may eat any clean X” and refer to flying creatures. The terms עוֹף (ʿof) and צִפּוֹר (tsippor, see v. 11) can both refer to birds, but are not limited to birds. Verse 12 begins and v. 19 ends with a clause saying what may not be eaten, while specific animals or classes of animals are listed in between. This has the appearance of a chiastic structure for one list. On the other hand, the lists of land animals and fish are simply divided into what one may eat and may not eat, suggesting that vv. 11-18 and 19-20 (each including both kinds of statements) are separate lists. Also an issue, the phrase in v. 19 “it is unclean” might refer back to v.12 and the singular זֶה (zeh, “this,” but translated “these in most English versions for stylistic reasons). This would help tie 12-19 together as one list, but the closer referent is “any…winged thing” earlier in v. 19. Verses 19 and 20 are also tied by the use of the term עוֹף. |
| (0.20) | (Deu 14:3) | 1 tn The Hebrew word תּוֹעֵבָה (toʿevah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.” |
| (0.20) | (Deu 13:18) | 2 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold. |
| (0.20) | (Deu 12:23) | 1 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). |
| (0.20) | (Deu 12:25) | 1 tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text. |
| (0.20) | (Deu 11:12) | 3 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14. |
| (0.20) | (Deu 11:1) | 1 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow—חֻקֹּת (khuqot), מִשְׁפָּטִים (mishpatim), and מִצְוֹת (mitsvot). |
| (0.20) | (Deu 11:3) | 2 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context. |
| (0.20) | (Deu 11:3) | 1 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7. |
| (0.20) | (Deu 9:22) | 3 sn Kibroth Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35). |
| (0.20) | (Deu 7:26) | 1 sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34. |
| (0.20) | (Deu 7:26) | 3 tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, taʿav; cf. תּוֹעֵבָה, toʿevah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25). |
| (0.20) | (Deu 6:17) | 2 tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).” |
| (0.20) | (Deu 5:31) | 1 tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law. |
