Deuteronomy 2:10

2:10 (The Emites ¹  used to live there, a people as powerful, numerous, and tall as the Anakites.

Deuteronomy 2:16

Instructions Concerning Ammon

2:16 So it was that after all the military men had been eliminated from the community, ² 

Deuteronomy 2:21

2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites ³  in advance of the Ammonites, ⁴  so they dispossessed them and settled down in their place.

Deuteronomy 2:33

2:33 the Lord our God delivered him over to us and we struck him down, along with his sons ⁵  and everyone else. ⁶ 

Deuteronomy 4:33

4:33 Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it?

Deuteronomy 6:14

6:14 You must not go after other gods, those ⁷  of the surrounding peoples,

Deuteronomy 7:14

7:14 You will be blessed beyond all peoples; there will be no barrenness ⁸  among you or your livestock.

Deuteronomy 9:29

9:29 They are your people, your valued property, ⁹  whom you brought out with great strength and power. ¹⁰ 

Deuteronomy 20:2

20:2 As you move forward for battle, the priest ¹¹  will approach and say to the soldiers, ¹² 

Deuteronomy 27:19

27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:21

27:21 ‘Cursed is the one who commits bestiality.’ ¹³  Then all the people will say, ‘Amen!’

Deuteronomy 27:25

27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’

Deuteronomy 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ¹⁴  and they will respect you.

Deuteronomy 28:37

28:37 You will become an occasion of horror, a proverb, and an object of ridicule to all the peoples to whom the Lord will drive you.

Deuteronomy 32:8

32:8 When the Most High ¹⁵  gave the nations their inheritance,

when he divided up humankind, ¹⁶ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ¹⁷ 

Deuteronomy 33:3

33:3 Surely he loves the people; ¹⁸ 

all your holy ones ¹⁹  are in your power. ²⁰ 

And they sit ²¹  at your feet,

each receiving ²²  your words.

Deuteronomy 33:5

33:5 The Lord ²³  was king over Jeshurun, ²⁴ 

when the leaders of the people assembled,

the tribes of Israel together. ²⁵ 

[2:10]  ¹ sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).

[2:16]  ² tn Heb “and it was when they were eliminated, all the men of war, to die from the midst of the people.”

[2:21]  ³ tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.

[2:21]  ⁴ tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.

[2:33]  ⁴ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

[2:33]  ⁵ tn Heb “all his people.”

[6:14]  ⁵ tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:14]  ⁶ sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.

[9:29]  ⁷ tn Heb “your inheritance.” See note at v. 26.

[9:29]  ⁸ tn Heb “an outstretched arm.”

[20:2]  ⁸ sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).

[20:2]  ⁹ tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”

[27:21]  ⁹ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[28:10]  ¹⁰ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

[32:8]  ¹¹ tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.

[32:8]  ¹² tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ¹³ tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

[33:3]  ¹² 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]  ¹³ 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]  ¹⁴ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁵ 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]  ¹⁶ 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.

[33:5]  ¹³ tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

[33:5]  ¹⁴ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:5]  ¹⁵ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.