Deuteronomy 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Deuteronomy 1:27

1:27 You complained among yourselves privately ¹  and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!

Deuteronomy 1:39

1:39 Also, your infants, who you thought would die on the way, ²  and your children, who as yet do not know good from bad, ³  will go there; I will give them the land and they will possess it.

Deuteronomy 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Deuteronomy 18:10

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, ⁴  anyone who practices divination, ⁵  an omen reader, ⁶  a soothsayer, ⁷  a sorcerer, ⁸ 

Deuteronomy 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Deuteronomy 21:8

21:8 Do not blame ⁹  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ¹⁰  Then atonement will be made for the bloodshed.

Deuteronomy 21:13

21:13 discard the clothing she was wearing when captured, ¹¹  and stay ¹²  in your house, lamenting for her father and mother for a full month. After that you may have sexual relations ¹³  with her and become her husband and she your wife.

Deuteronomy 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ¹⁴  Aramean ¹⁵  was my ancestor, ¹⁶  and he went down to Egypt and lived there as a foreigner with a household few in number, ¹⁷  but there he became a great, powerful, and numerous people.

Deuteronomy 29:22

29:22 The generation to come – your descendants who will rise up after you, as well as the foreigner who will come from distant places – will see ¹⁸  the afflictions of that land and the illnesses that the Lord has brought on it.

[1:27]  ¹ tn Heb “in your tents,” that is, privately.

[1:39]  ¹ tn Heb “would be a prey.”

[1:39]  ² sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[18:10]  ¹ tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

[18:10]  ² tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

[18:10]  ³ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

[18:10]  ⁴ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

[18:10]  ⁵ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). 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.

[21:8]  ¹ tn Heb “Atone for.”

[21:8]  ² tn Heb “and do not place innocent blood in the midst of your people Israel.”

[21:13]  ¹ tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”

[21:13]  ² tn Heb “sit”; KJV, NASB, NRSV “remain.”

[21:13]  ³ tn Heb “go unto,” a common Hebrew euphemism for sexual relations.

[26:5]  ¹ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ² sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ³ tn Heb “father.”

[26:5]  ⁴ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[29:22]  ¹ tn Heb “will say and see.” One expects a quotation to appear, but it seems to be omitted. To avoid confusion in the translation, the verb “will say” is omitted.