Deuteronomy 2:9

2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar ¹  to the descendants of Lot ²  as their possession.

Deuteronomy 2:14

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them.

Deuteronomy 4:10

4:10 You ³  stood before the Lord your God at Horeb and he ⁴  said to me, “Assemble the people before me so that I can tell them my commands. ⁵  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

Deuteronomy 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ⁶  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁷  me, ⁸ 

Deuteronomy 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ⁹  Girgashites, ¹⁰  Amorites, ¹¹  Canaanites, ¹²  Perizzites, ¹³  Hivites, ¹⁴  and Jebusites, ¹⁵  seven ¹⁶  nations more numerous and powerful than you –

Deuteronomy 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹⁷  He did this to teach you ¹⁸  that humankind ¹⁹  cannot live by bread ²⁰  alone, but also by everything that comes from the Lord’s mouth. ²¹ 

Deuteronomy 19:6

19:6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, ²²  and kill him, ²³  though this is not a capital case ²⁴  since he did not hate him at the time of the accident.

Deuteronomy 20:19

20:19 If you besiege a city for a long time while attempting to capture it, ²⁵  you must not chop down its trees, ²⁶  for you may eat fruit ²⁷  from them and should not cut them down. A tree in the field is not human that you should besiege it! ²⁸ 

Deuteronomy 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ²⁹  ruined the reputation ³⁰  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Deuteronomy 30:20

30:20 I also call on you ³¹  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ³²  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

[2:9]  ¹ sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.

[2:9]  ² sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.

[4:10]  ³ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ⁴ tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ⁵ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

[5:9]  ⁵ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ⁶ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ⁷ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[7:1]  ⁷ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ⁸ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ⁹ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ¹⁰ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ¹¹ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ¹² sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ¹³ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ¹⁴ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[8:3]  ⁹ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ¹⁰ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ¹¹ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹² tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹³ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[19:6]  ¹¹ tn Heb “and overtake him, for the road is long.”

[19:6]  ¹² tn Heb “smite with respect to life,” that is, fatally.

[19:6]  ¹³ tn Heb “no judgment of death.”

[20:19]  ¹³ tn Heb “to fight against it to capture it.”

[20:19]  ¹⁴ tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).

[20:19]  ¹⁵ tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.

[20:19]  ¹⁶ tn Heb “to go before you in siege.”

[22:19]  ¹⁵ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ¹⁶ tn Heb “brought forth a bad name.”

[30:20]  ¹⁷ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ¹⁸ tn Heb “he is your life and the length of your days to live.”