Discovery BoxDeuteronomy 1:35
Context1:35 “Not a single person 1 of this evil generation will see the good land that I promised to give to your ancestors!
Deuteronomy 5:25
Context5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die!
Deuteronomy 7:5
Context7:5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, 2 cut down their sacred Asherah poles, 3 and burn up their idols.
Deuteronomy 12:5
Context12:5 But you must seek only the place he 4 chooses from all your tribes to establish his name as his place of residence, 5 and you must go there.
Deuteronomy 12:14
Context12:14 for you may do so 6 only in the place the Lord chooses in one of your tribal areas – there you may do everything I am commanding you. 7
Deuteronomy 15:5
Context15:5 if you carefully obey 8 him 9 by keeping 10 all these commandments that I am giving 11 you today.
Deuteronomy 20:11
Context20:11 If it accepts your terms 12 and submits to you, all the people found in it will become your slaves. 13
Deuteronomy 21:14
Context21:14 If you are not pleased with her, then you must let her go 14 where she pleases. You cannot in any case sell 15 her; 16 you must not take advantage of 17 her, since you have already humiliated 18 her.
Deuteronomy 32:30
Context32:30 How can one man chase a thousand of them, 19
and two pursue ten thousand;
unless their Rock had delivered them up, 20
and the Lord had handed them over?
[1:35] 1 tn Heb “Not a man among these men.”
[7:5] 2 sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the
[7:5] 3 sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).
[12:5] 3 tn Heb “the
[12:5] 4 tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.
[12:14] 4 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
[12:14] 5 sn This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).
[15:5] 5 tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”
[15:5] 6 tn Heb “the
[15:5] 7 tn Heb “by being careful to do.”
[15:5] 8 tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”
[20:11] 6 tn Heb “if it answers you peace.”
[20:11] 7 tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).
[21:14] 7 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
[21:14] 8 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 9 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 10 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 11 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
[32:30] 8 tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.
