Deuteronomy 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹ 

who rides through the sky ²  to help you,

on the clouds in majesty.

Deuteronomy 4:35

4:35 You have been taught that the Lord alone is God – there is no other besides him.

Deuteronomy 14:10

14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you.

Deuteronomy 14:27

14:27 As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you.

Deuteronomy 4:39

4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Deuteronomy 8:15

8:15 and who brought you through the great, fearful desert of venomous serpents ³  and scorpions, an arid place with no water. He made water flow ⁴  from a flint rock and

Deuteronomy 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁵  (since they have no allotment or inheritance with you). ⁶ 

Deuteronomy 14:29

14:29 Then the Levites (because they have no allotment or inheritance with you), the resident foreigners, the orphans, and the widows of your villages may come and eat their fill so that the Lord your God may bless you in all the work you do.

Deuteronomy 19:6

19:6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, ⁷  and kill him, ⁸  though this is not a capital case ⁹  since he did not hate him at the time of the accident.

Deuteronomy 22:26

22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ¹⁰  and murders him,

Deuteronomy 25:5

Respect for the Sanctity of Others

25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, ¹¹  and perform the duty of a brother-in-law. ¹² 

Deuteronomy 31:17

31:17 At that time ¹³  my anger will erupt against them ¹⁴  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ¹⁵  them ¹⁶  so that they ¹⁷  will say at that time, ‘Have not these disasters ¹⁸  overcome us ¹⁹  because our ²⁰  God is not among us ²¹ ?’

[33:26]  ¹ 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.

[33:26]  ² tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[8:15]  ³ 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]  ⁴ 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.

[12:12]  ⁵ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁶ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[19:6]  ⁷ tn Heb “and overtake him, for the road is long.”

[19:6]  ⁸ tn Heb “smite with respect to life,” that is, fatally.

[19:6]  ⁹ tn Heb “no judgment of death.”

[22:26]  ⁹ tn Heb “his neighbor.”

[25:5]  ¹¹ tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ¹² sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).

[31:17]  ¹³ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ¹⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁵ tn Heb “find,” “encounter.”

[31:17]  ¹⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ¹⁸ tn Heb “evils.”

[31:17]  ¹⁹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ²⁰ tn Heb “my.”

[31:17]  ²¹ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.