Deuteronomy 1:18

Instructions at Kadesh Barnea

1:18 So I instructed you at that time regarding everything you should do.

Deuteronomy 6:6

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind,

Deuteronomy 31:1

Succession of Moses by Joshua

31:1 Then Moses went ¹  and spoke these words ²  to all Israel.

Deuteronomy 32:45

32:45 When Moses finished reciting all these words to all Israel

Deuteronomy 1:44

1:44 The Amorite inhabitants of that area ³  confronted ⁴  you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. ⁵ 

Deuteronomy 4:13

4:13 And he revealed to you the covenant ⁶  he has commanded you to keep, the ten commandments, ⁷  writing them on two stone tablets.

Deuteronomy 4:30

4:30 In your distress when all these things happen to you in the latter days, ⁸  if you return to the Lord your God and obey him ⁹ 

Deuteronomy 10:2

10:2 I will write on the tablets the same words ¹⁰  that were on the first tablets you broke, and you must put them into the ark.”

Deuteronomy 28:14

28:14 But you must not turn away from all the commandments I am giving ¹¹  you today, to either the right or left, nor pursue other gods and worship ¹²  them.

Deuteronomy 31:28

31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them.

Deuteronomy 1:1

The Covenant Setting

1:1 This is what ¹³  Moses said to the assembly of Israel ¹⁴  in the Transjordanian ¹⁵  wastelands, the arid country opposite ¹⁶  Suph, ¹⁷  between ¹⁸  Paran ¹⁹  and Tophel, ²⁰  Laban, ²¹  Hazeroth, ²²  and Di Zahab ²³ 

Deuteronomy 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ²⁴  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Deuteronomy 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ²⁵  Then he inscribed the words ²⁶  on two stone tablets and gave them to me.

Deuteronomy 9:10

9:10 The Lord gave me the two stone tablets, written by the very finger ²⁷  of God, and on them was everything ²⁸  he ²⁹  said to you at the mountain from the midst of the fire at the time of that assembly.

Deuteronomy 10:4

10:4 The Lord ³⁰  then wrote on the tablets the same words, ³¹  the ten commandments, ³²  which he ³³  had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he ³⁴  gave them to me.

Deuteronomy 12:28

12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.

Deuteronomy 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ³⁵  I have set before you, you will reflect upon them ³⁶  in all the nations where the Lord your God has banished you.

Deuteronomy 32:46

32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law.

[31:1]  ¹ tc For the MT reading וַיֵּלֶךְ (vayyelekh, “he went”), the LXX and Qumran have וַיְכַל (vaykhal, “he finished”): “So Moses finished speaking,” etc. The difficult reading of the MT favors its authenticity.

[31:1]  ² tn In the MT this refers to the words that follow (cf. NIV, NCV).

[1:44]  ¹ tn Heb “in that hill country,” repeating the end of v. 43.

[1:44]  ² tn Heb “came out to meet.”

[1:44]  ³ sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.

[4:13]  ¹ sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.

[4:13]  ² tn Heb “the ten words.”

[4:30]  ¹ sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ² tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[10:2]  ¹ sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

[28:14]  ¹ tn Heb “from all the words which I am commanding.”

[28:14]  ² tn Heb “in order to serve.”

[1:1]  ¹ tn Heb “These are the words.”

[1:1]  ² tn Heb “to all Israel.”

[1:1]  ³ 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.

[1:1]  ⁴ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

[1:1]  ⁵ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

[1:1]  ⁶ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

[1:1]  ⁷ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

[1:1]  ⁸ 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.

[1:1]  ⁹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

[1:1]  ¹⁰ sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

[1:1]  ¹¹ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

[4:9]  ¹ tn Heb “watch yourself and watch your soul carefully.”

[5:22]  ¹ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ² tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[9:10]  ¹ sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

[9:10]  ² tn Heb “according to all the words.”

[9:10]  ³ tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[10:4]  ¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:4]  ² tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.

[10:4]  ³ tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”

[10:4]  ⁴ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:4]  ⁵ tn Heb “the Lord.” See note on “he” earlier in this verse.

[30:1]  ¹ tn Heb “the blessing and the curse.”

[30:1]  ² tn Heb “and you bring (them) back to your heart.”