Deuteronomy 2:1

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 ¹  just as the Lord told me to do, detouring around Mount Seir for a long time.

Deuteronomy 28:7

28:7 The Lord will cause your enemies who attack ²  you to be struck down before you; they will attack you from one direction ³  but flee from you in seven different directions.

Deuteronomy 33:3

33:3 Surely he loves the people; ⁴ 

all your holy ones ⁵  are in your power. ⁶ 

And they sit ⁷  at your feet,

each receiving ⁸  your words.

Deuteronomy 28:25

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror ⁹  to all the kingdoms of the earth.

Deuteronomy 1:40

1:40 But as for you, ¹⁰  turn back and head for the desert by the way to the Red Sea.” ¹¹ 

Deuteronomy 17:10

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

Deuteronomy 18:11

18:11 one who casts spells, ¹²  one who conjures up spirits, ¹³  a practitioner of the occult, ¹⁴  or a necromancer. ¹⁵ 

Deuteronomy 4:14

4:14 Moreover, at that same time the Lord commanded me to teach you statutes and ordinances for you to keep in the land which you are about to enter and possess. ¹⁶ 

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 1:19

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 2:8

2:8 So we turned away from our relatives ¹⁷  the descendants of Esau, the inhabitants of Seir, turning from the desert route, ¹⁸  from Elat ¹⁹  and Ezion Geber, ²⁰  and traveling the way of the Moab wastelands.

Deuteronomy 3:27

3:27 Go up to the top of Pisgah and take a good look to the west, north, south, and east, ²¹  for you will not be allowed to cross the Jordan.

Deuteronomy 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ²²  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ²³ 

Deuteronomy 24:8

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely ²⁴  all that the Levitical priests instruct you; as I have commanded them, so you should do.

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

[28:7]  ² tn Heb “who rise up against” (so NIV).

[28:7]  ³ tn Heb “way” (also later in this verse and in v. 25).

[33:3]  ³ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁴ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁵ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁶ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁷ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[28:25]  ⁴ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[1:40]  ⁵ tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

[1:40]  ⁶ 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.

[18:11]  ⁶ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

[18:11]  ⁷ tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

[18:11]  ⁸ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

[18:11]  ⁹ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

[4:14]  ⁷ tn Heb “to which you are crossing over to possess it.”

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

[2:8]  ⁹ tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”

[2:8]  ¹⁰ 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]  ¹¹ 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.

[3:27]  ⁹ tn Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.

[6:1]  ¹⁰ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ¹¹ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[24:8]  ¹¹ tn Heb “to watch carefully and to do.”