Ulangan 1:34

Judgment at Kadesh Barnea

1:34 When the Lord heard you, he became angry and made this vow: ¹ 

Ulangan 6:5

6:5 You must love ²  the Lord your God with your whole mind, ³  your whole being, ⁴  and all your strength. ⁵ 

Ulangan 6:17

6:17 Keep his ⁶  commandments very carefully, ⁷  as well as the stipulations and statutes he commanded you to observe.

Ulangan 9:22

9:22 Moreover, you continued to provoke the Lord at Taberah, ⁸  Massah, ⁹  and Kibroth-Hattaavah. ¹⁰ 

Ulangan 11:7

11:7 I am speaking to you ¹¹  because you are the ones who saw all the great deeds of the Lord!

Ulangan 11:27

11:27 the blessing if you take to heart ¹²  the commandments of the Lord your God that I am giving you today,

Ulangan 23:1

Purity in Public Worship

23:1 A man with crushed ¹³  or severed genitals ¹⁴  may not enter the assembly of the Lord. ¹⁵ 

Ulangan 31:15

31:15 The Lord appeared in the tent in a pillar of cloud that ¹⁶  stood above the door of the tent.

Ulangan 32:9

32:9 For the Lord’s allotment is his people,

Jacob is his special possession. ¹⁷ 

[1:34]  ¹ tn Heb “and swore,” i.e., made an oath or vow.

[6:5]  ² tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

[6:5]  ³ tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.

[6:5]  ⁴ tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.

[6:5]  ⁵ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[6:17]  ⁶ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[6:17]  ⁷ tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”

[9:22]  ⁸ sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (ba’ar, “to burn”), thus, here, “burning.” The reference is to the Lord’s fiery wrath against Israel because of their constant complaints against him (Num 11:1-3).

[9:22]  ⁹ sn Massah. See note on this term in Deut 6:16.

[9:22]  ¹⁰ sn Kibroth-Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35).

[11:7]  ¹¹ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[11:27]  ¹² tn Heb “listen to,” that is, obey.

[23:1]  ¹³ tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”

[23:1]  ¹⁴ tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”

[23:1]  ¹⁵ sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.

[31:15]  ¹⁶ tn Heb “and the pillar of cloud.” This phrase was not repeated in the translation; a relative clause was used instead.

[32:9]  ¹⁷ tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).