Deuteronomy 1:26

Disobedience at Kadesh Barnea

1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. ¹ 

Deuteronomy 1:34

Judgment at Kadesh Barnea

1:34 When the Lord heard you, he became angry and made this vow: ² 

Deuteronomy 3:22

3:22 Do not be afraid of them, for the Lord your God will personally fight for you.”

Deuteronomy 4:4

4:4 But you who remained faithful to the Lord your God are still alive to this very day, every one of you.

Deuteronomy 4:24

4:24 For the Lord your God is a consuming fire; he is a jealous God. ³ 

Deuteronomy 5:4

5:4 The Lord spoke face to face with you at the mountain, from the middle of the fire.

Deuteronomy 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Deuteronomy 6:16

Exhortation to Obey the Lord Exclusively

6:16 You must not put the Lord your God to the test as you did at Massah. ⁴ 

Deuteronomy 6:19

6:19 and that you may drive out all your enemies just as the Lord said.

Deuteronomy 9:22

9:22 Moreover, you continued to provoke the Lord at Taberah, ⁵  Massah, ⁶  and Kibroth-Hattaavah. ⁷ 

Deuteronomy 9:24

9:24 You have been rebelling against him ⁸  from the very first day I knew you!

Deuteronomy 16:22

16:22 You must not erect a sacred pillar, ⁹  a thing the Lord your God detests.

Deuteronomy 27:7

27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.

Deuteronomy 32:3

32:3 For I will proclaim the name ¹⁰  of the Lord;

you must acknowledge the greatness of our God.

Deuteronomy 32:9

32:9 For the Lord’s allotment is his people,

Jacob is his special possession. ¹¹ 

Deuteronomy 32:12

32:12 The Lord alone was guiding him, ¹² 

no foreign god was with him.

Deuteronomy 32:48

Instructions about Moses’ Death

32:48 Then the Lord said to Moses that same day,

[1:26]  ¹ tn Heb “the mouth of the Lord your God.” To include “the mouth” would make for odd English style. The mouth stands by metonymy for the Lord’s command, which in turn represents the Lord himself.

[1:34]  ² tn Heb “and swore,” i.e., made an oath or vow.

[4:24]  ³ tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).

[6:16]  ⁴ sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).

[9:22]  ⁵ sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (ba’ar, “to burn”), thus, here, “burning.” The reference is to the Lord’s fiery wrath against Israel because of their constant complaints against him (Num 11:1-3).

[9:22]  ⁶ sn Massah. See note on this term in Deut 6:16.

[9:22]  ⁷ 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).

[9:24]  ⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[16:22]  ⁷ sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[32:3]  ⁸ tc Smr and Tg read “in the name.”

[32:9]  ⁹ tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).

[32:12]  ¹⁰ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.