Discovery BoxDeuteronomy 7:1
Context7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, 1 Girgashites, 2 Amorites, 3 Canaanites, 4 Perizzites, 5 Hivites, 6 and Jebusites, 7 seven 8 nations more numerous and powerful than you –
Deuteronomy 1:1-46
Context1:1 This is what 9 Moses said to the assembly of Israel 10 in the Transjordanian 11 wastelands, the arid country opposite 12 Suph, 13 between 14 Paran 15 and Tophel, 16 Laban, 17 Hazeroth, 18 and Di Zahab 19 1:2 Now it is ordinarily an eleven-day journey 20 from Horeb 21 to Kadesh Barnea 22 by way of Mount Seir. 23 1:3 However, it was not until 24 the first day of the eleventh month 25 of the fortieth year 26 that Moses addressed the Israelites just as 27 the Lord had instructed him to do. 1:4 This took place after the defeat 28 of King Sihon 29 of the Amorites, whose capital was 30 in Heshbon, 31 and King Og of Bashan, whose capital was 32 in Ashtaroth, 33 specifically in Edrei. 34 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 35
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 36 in the area of this mountain long enough. 1:7 Get up now, 37 resume your journey, heading for 38 the Amorite hill country, to all its areas 39 including the arid country, 40 the highlands, the Shephelah, 41 the Negev, 42 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 43 Go, occupy the territory that I, 44 the Lord, promised 45 to give to your ancestors 46 Abraham, Isaac, and Jacob, and to their descendants.” 47 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 48 to the point that you are now as numerous as the very stars of the sky. 49 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 50 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 51 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 52 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 53 should pay attention to issues among your fellow citizens 54 and judge fairly, 55 whether between one citizen and another 56 or a citizen and a resident foreigner. 57 1:17 They 58 must not discriminate in judgment, but hear the lowly 59 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 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. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 60 us. 1:21 Look, he 61 has placed the land in front of you! 62 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 63 so I sent 64 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 65 which they scouted out. 1:25 Then they took 66 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 67 1:27 You complained among yourselves privately 68 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 69 by describing people who are more numerous 70 and taller than we are, and great cities whose defenses appear to be as high as heaven 71 itself! Moreover, they said they saw 72 Anakites 73 there.” 1:29 So I responded to you, “Do not be terrified 74 of them! 1:30 The Lord your God is about to go 75 ahead of you; he will fight for you, just as you saw him do in Egypt 76 1:31 and in the desert, where you saw him 77 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 78 1:35 “Not a single person 79 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 80 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 81 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 82 will go. Encourage him, because he will enable Israel to inherit the land. 83 1:39 Also, your infants, who you thought would die on the way, 84 and your children, who as yet do not know good from bad, 85 will go there; I will give them the land and they will possess it. 1:40 But as for you, 86 turn back and head for the desert by the way to the Red Sea.” 87
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 88 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 89 confronted 90 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 91 1:45 Then you came back and wept before the Lord, but he 92 paid no attention to you whatsoever. 93 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 94
Deuteronomy 1:1-46
Context1:1 This is what 95 Moses said to the assembly of Israel 96 in the Transjordanian 97 wastelands, the arid country opposite 98 Suph, 99 between 100 Paran 101 and Tophel, 102 Laban, 103 Hazeroth, 104 and Di Zahab 105 1:2 Now it is ordinarily an eleven-day journey 106 from Horeb 107 to Kadesh Barnea 108 by way of Mount Seir. 109 1:3 However, it was not until 110 the first day of the eleventh month 111 of the fortieth year 112 that Moses addressed the Israelites just as 113 the Lord had instructed him to do. 1:4 This took place after the defeat 114 of King Sihon 115 of the Amorites, whose capital was 116 in Heshbon, 117 and King Og of Bashan, whose capital was 118 in Ashtaroth, 119 specifically in Edrei. 120 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 121
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 122 in the area of this mountain long enough. 1:7 Get up now, 123 resume your journey, heading for 124 the Amorite hill country, to all its areas 125 including the arid country, 126 the highlands, the Shephelah, 127 the Negev, 128 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 129 Go, occupy the territory that I, 130 the Lord, promised 131 to give to your ancestors 132 Abraham, Isaac, and Jacob, and to their descendants.” 133 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 134 to the point that you are now as numerous as the very stars of the sky. 135 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 136 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 137 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 138 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 139 should pay attention to issues among your fellow citizens 140 and judge fairly, 141 whether between one citizen and another 142 or a citizen and a resident foreigner. 143 1:17 They 144 must not discriminate in judgment, but hear the lowly 145 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 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. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 146 us. 1:21 Look, he 147 has placed the land in front of you! 148 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 149 so I sent 150 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 151 which they scouted out. 1:25 Then they took 152 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 153 1:27 You complained among yourselves privately 154 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 155 by describing people who are more numerous 156 and taller than we are, and great cities whose defenses appear to be as high as heaven 157 itself! Moreover, they said they saw 158 Anakites 159 there.” 1:29 So I responded to you, “Do not be terrified 160 of them! 1:30 The Lord your God is about to go 161 ahead of you; he will fight for you, just as you saw him do in Egypt 162 1:31 and in the desert, where you saw him 163 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 164 1:35 “Not a single person 165 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 166 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 167 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 168 will go. Encourage him, because he will enable Israel to inherit the land. 169 1:39 Also, your infants, who you thought would die on the way, 170 and your children, who as yet do not know good from bad, 171 will go there; I will give them the land and they will possess it. 1:40 But as for you, 172 turn back and head for the desert by the way to the Red Sea.” 173
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 174 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 175 confronted 176 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 177 1:45 Then you came back and wept before the Lord, but he 178 paid no attention to you whatsoever. 179 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 180
[7:1] 1 sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200
[7:1] 2 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] 3 sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200
[7:1] 4 sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000
[7:1] 5 sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).
[7:1] 6 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] 7 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] 8 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.
[1:1] 9 tn Heb “These are the words.”
[1:1] 10 tn Heb “to all Israel.”
[1:1] 11 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
[1:1] 12 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 13 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 14 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 15 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 16 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
[1:1] 17 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 18 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 19 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 17 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 18 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 19 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 20 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 25 tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.
[1:3] 26 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 27 sn The fortieth year would be 1406
[1:3] 28 tn Heb “according to all which.”
[1:4] 33 tn Heb “when he struck [or “smote”].”
[1:4] 34 sn See Deut 2:26–3:22.
[1:4] 36 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 38 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 39 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 41 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 49 tn Heb “lived”; “dwelled.”
[1:7] 57 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 59 tn Heb “its dwelling places.”
[1:7] 60 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 61 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] 62 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 65 tn Heb “I have placed before you the land.”
[1:8] 66 tn Heb “the
[1:8] 67 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 68 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 69 tn Heb “their seed after them.”
[1:10] 73 tn Heb “multiplied you.”
[1:10] 74 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 81 tn Heb “may he bless you.”
[1:13] 89 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 97 tn Or “selected”; Heb “took.”
[1:16] 105 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 106 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 107 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 108 tn Heb “between a man and his brother.”
[1:16] 109 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 113 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 114 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 121 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 129 tn Heb “the
[1:21] 130 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 137 tn Heb “the thing was good in my eyes.”
[1:23] 138 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 145 tn Or “the Wadi Eshcol” (so NAB).
[1:25] 153 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 161 tn Heb “the mouth of the
[1:27] 169 tn Heb “in your tents,” that is, privately.
[1:28] 177 tn Heb “have caused our hearts to melt.”
[1:28] 178 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 179 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 180 tn Heb “we have seen.”
[1:28] 181 tn Heb “the sons of the Anakim.”
[1:29] 185 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 193 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 194 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 201 tn Heb “the
[1:34] 209 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 217 tn Heb “Not a man among these men.”
[1:36] 225 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 226 tn Heb “the
[1:38] 233 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 234 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 241 tn Heb “would be a prey.”
[1:39] 242 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 249 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 250 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.
[1:43] 257 tn Heb “the mouth of the
[1:44] 265 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 266 tn Heb “came out to meet.”
[1:44] 267 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 273 tn Heb “the
[1:45] 274 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 281 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
[1:1] 289 tn Heb “These are the words.”
[1:1] 290 tn Heb “to all Israel.”
[1:1] 291 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
[1:1] 292 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 293 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 294 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 295 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 296 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
[1:1] 297 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 298 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 299 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 297 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 298 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 299 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 300 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 305 tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.
[1:3] 306 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 307 sn The fortieth year would be 1406
[1:3] 308 tn Heb “according to all which.”
[1:4] 313 tn Heb “when he struck [or “smote”].”
[1:4] 314 sn See Deut 2:26–3:22.
[1:4] 316 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 318 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 319 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 321 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 329 tn Heb “lived”; “dwelled.”
[1:7] 337 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 339 tn Heb “its dwelling places.”
[1:7] 340 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 341 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] 342 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 345 tn Heb “I have placed before you the land.”
[1:8] 346 tn Heb “the
[1:8] 347 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 348 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 349 tn Heb “their seed after them.”
[1:10] 353 tn Heb “multiplied you.”
[1:10] 354 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 361 tn Heb “may he bless you.”
[1:13] 369 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 377 tn Or “selected”; Heb “took.”
[1:16] 385 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 386 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 387 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 388 tn Heb “between a man and his brother.”
[1:16] 389 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 393 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 394 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 401 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 409 tn Heb “the
[1:21] 410 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 417 tn Heb “the thing was good in my eyes.”
[1:23] 418 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 425 tn Or “the Wadi Eshcol” (so NAB).
[1:25] 433 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 441 tn Heb “the mouth of the
[1:27] 449 tn Heb “in your tents,” that is, privately.
[1:28] 457 tn Heb “have caused our hearts to melt.”
[1:28] 458 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 459 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 460 tn Heb “we have seen.”
[1:28] 461 tn Heb “the sons of the Anakim.”
[1:29] 465 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 473 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 474 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 481 tn Heb “the
[1:34] 489 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 497 tn Heb “Not a man among these men.”
[1:36] 505 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 506 tn Heb “the
[1:38] 513 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 514 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 521 tn Heb “would be a prey.”
[1:39] 522 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 529 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 530 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.
[1:43] 537 tn Heb “the mouth of the
[1:44] 545 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 546 tn Heb “came out to meet.”
[1:44] 547 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 553 tn Heb “the
[1:45] 554 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 561 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
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