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Deuteronomy 1:40

Context
1:40 But as for you, 1  turn back and head for the desert by the way to the Red Sea.” 2 

Deuteronomy 2:26

Context
Defeat of Sihon, King of Heshbon

2:26 Then I sent messengers from the Kedemoth 3  Desert to King Sihon of Heshbon with an offer of peace:

Deuteronomy 11:5

Context
11:5 They did not see 4  what he did to you in the desert before you reached this place,

Deuteronomy 32:10

Context

32:10 The Lord 5  found him 6  in a desolate land,

in an empty wasteland where animals howl. 7 

He continually guarded him 8  and taught him; 9 

he continually protected him 10  like the pupil 11  of his eye.

Deuteronomy 2:1

Context
The Journey from Kadesh Barnea to Moab

2:1 Then we turned and set out toward the desert land on the way to the Red Sea 12  just as the Lord told me to do, detouring around Mount Seir for a long time.

Deuteronomy 2:8

Context

2:8 So we turned away from our relatives 13  the descendants of Esau, the inhabitants of Seir, turning from the desert route, 14  from Elat 15  and Ezion Geber, 16  and traveling the way of the Moab wastelands.

Deuteronomy 4:43

Context
4:43 These cities are Bezer, in the desert plateau, for the Reubenites; Ramoth in Gilead for the Gadites; and Golan in Bashan for the Manassehites.

Deuteronomy 8:15-16

Context
8:15 and who brought you through the great, fearful desert of venomous serpents 17  and scorpions, an arid place with no water. He made water flow 18  from a flint rock and 8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you 19  and eventually bring good to you.

Deuteronomy 29:5

Context
29:5 I have led you through the desert for forty years. Your clothing has not worn out 20  nor have your sandals 21  deteriorated.

Deuteronomy 1:1

Context
The Covenant Setting

1:1 This is what 22  Moses said to the assembly of Israel 23  in the Transjordanian 24  wastelands, the arid country opposite 25  Suph, 26  between 27  Paran 28  and Tophel, 29  Laban, 30  Hazeroth, 31  and Di Zahab 32 

Deuteronomy 1:19

Context
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 1:31

Context
1:31 and in the desert, where you saw him 33  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Deuteronomy 2:7

Context
2:7 All along the way I, the Lord your God, 34  have blessed your every effort. 35  I have 36  been attentive to 37  your travels through this great wasteland. These forty years I have 38  been with you; you have lacked for nothing.’”

Deuteronomy 8:2

Context
8:2 Remember the whole way by which he 39  has brought you these forty years through the desert 40  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Deuteronomy 9:7

Context
The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget 41  – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. 42 

Deuteronomy 9:28

Context
9:28 Otherwise the people of the land 43  from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” 44 

Deuteronomy 11:24

Context
11:24 Every place you set your foot 45  will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. 46 

Deuteronomy 32:51

Context
32:51 for both of you 47  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect 48  among the Israelites.
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[1:40]  1 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

[1:40]  2 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.

[2:26]  3 sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.

[11:5]  5 tn See note on these same words in v. 3.

[32:10]  7 tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  8 tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  9 tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  10 tn Heb “was surrounding him.” 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 care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  11 tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  12 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 protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  13 tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.

[2:1]  9 tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.

[2:8]  11 tn Or “brothers”; NRSV “our kin.”

[2:8]  12 tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”

[2:8]  13 sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.

[2:8]  14 sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.

[8:15]  13 tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  14 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[8:16]  15 tn Heb “in order to humble you and in order to test you.” See 8:2.

[29:5]  17 tn The Hebrew text includes “on you.” This has not been included in the translation for stylistic reasons.

[29:5]  18 tn The Hebrew text includes “from on your feet.”

[1:1]  19 tn Heb “These are the words.”

[1:1]  20 tn Heb “to all Israel.”

[1:1]  21 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 (bÿever 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]  22 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

[1:1]  23 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]  24 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

[1:1]  25 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

[1:1]  26 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]  27 sn Laban. Perhaps this refers to Libnah (Num 33:20).

[1:1]  28 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

[1:1]  29 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

[1:31]  21 tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[2:7]  23 tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  24 tn Heb “all the work of your hands.”

[2:7]  25 tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  26 tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  27 tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[8:2]  25 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  26 tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:7]  27 tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.

[9:7]  28 tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[9:28]  29 tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.

[9:28]  30 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).

[11:24]  31 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.

[11:24]  32 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”

[32:51]  33 tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  34 tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”



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