Deuteronomy 2:34

2:34 At that time we seized all his cities and put every one of them ¹  under divine judgment, ²  including even the women and children; we left no survivors.

Deuteronomy 11:12

11:12 a land the Lord your God looks after. ³  He is constantly attentive to it ⁴  from the beginning to the end of the year. ⁵ 

Deuteronomy 29:10

29:10 You are standing today, all of you, before the Lord your God – the heads of your tribes, ⁶  your elders, your officials, every Israelite man,

Deuteronomy 32:10

32:10 The Lord ⁷  found him ⁸  in a desolate land,

in an empty wasteland where animals howl. ⁹ 

He continually guarded him ¹⁰  and taught him; ¹¹ 

he continually protected him ¹²  like the pupil ¹³  of his eye.

Deuteronomy 32:30

32:30 How can one man chase a thousand of them, ¹⁴ 

and two pursue ten thousand;

unless their Rock had delivered them up, ¹⁵ 

and the Lord had handed them over?

Deuteronomy 34:6

34:6 He ¹⁶  buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.

[2:34]  ¹ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

[2:34]  ² tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.

[11:12]  ³ tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.

[11:12]  ⁴ tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.”

[11:12]  ⁵ sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.

[29:10]  ⁵ tc Heb “your heads, your tribes.” The Syriac presupposes either “heads of your tribes” or “your heads, your judges,” etc. (reading שֹׁפְטֵכֶם [shofÿtekhem] for שִׁבְטֵיכֶם [shivtekhem]). Its comparative difficulty favors the originality of the MT reading. Cf. KJV “your captains of your tribes”; NRSV “the leaders of your tribes”; NLT “your tribal leaders.”

[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.

[32:30]  ⁹ tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

[32:30]  ¹⁰ tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

[34:6]  ¹¹ tc Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.