11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments 6 at all times.
18:1 The Levitical priests 7 – indeed, the entire tribe of Levi – will have no allotment or inheritance with Israel; they may eat the burnt offerings of the Lord and of his inheritance. 8 18:2 They 9 will have no inheritance in the midst of their fellow Israelites; 10 the Lord alone is their inheritance, just as he had told them.
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 11
1:1 This is what 12 Moses said to the assembly of Israel 13 in the Transjordanian 14 wastelands, the arid country opposite 15 Suph, 16 between 17 Paran 18 and Tophel, 19 Laban, 20 Hazeroth, 21 and Di Zahab 22
63:8 My soul 27 pursues you; 28
your right hand upholds me.
12:9 Love must be 29 without hypocrisy. Abhor what is evil, cling to what is good.
1 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
2 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
3 tn Heb “this commandment.” See note at Deut 5:30.
4 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
5 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
6 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 (mishppatim), and מִצְוֹת (mitsot).
7 tn The MT places the terms “priests” and “Levites” in apposition, thus creating an epexegetical construction in which the second term qualifies the first, i.e., “Levitical priests.” This is a way of asserting their legitimacy as true priests. The Syriac renders “to the priest and to the Levite,” making a distinction between the two, but one that is out of place here.
8 sn Of his inheritance. This is a figurative way of speaking of the produce of the land the
9 tn Heb “he” (and throughout the verse).
10 tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”
11 tn Heb “the mouth of the
12 tn Heb “These are the words.”
13 tn Heb “to all Israel.”
14 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
15 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
16 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
17 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
18 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
19 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
20 sn Laban. Perhaps this refers to Libnah (Num 33:20).
21 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
22 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
23 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
24 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
25 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
26 tn Heb “his strong hand and his stretched-out arm.”
27 tn Or “I.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
28 tn Heb “clings after.” The expression means “to pursue with determination” (see Judg 20:45; 1 Sam 14:22; 1 Chr 10:2; Jer 42:16).
29 tn The verb “must be” is understood in the Greek text.