Ulangan 1:40

1:40 But as for you, ¹  turn back and head for the desert by the way to the Red Sea.” ² 

Ulangan 5:6

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.

Ulangan 6:8

6:8 You should tie them as a reminder on your forearm ³  and fasten them as symbols ⁴  on your forehead.

Ulangan 7:13

7:13 He will love and bless you, and make you numerous. He will bless you with many children, ⁵  with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you.

Ulangan 8:4

8:4 Your clothing did not wear out nor did your feet swell all these forty years.

Ulangan 14:10

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

Ulangan 19:16

19:16 If a false ⁶  witness testifies against another person and accuses him of a crime, ⁷ 

Ulangan 20:2

20:2 As you move forward for battle, the priest ⁸  will approach and say to the soldiers, ⁹ 

Ulangan 21:12

21:12 you may bring her back to your house. She must shave her head, ¹⁰  trim her nails,

Ulangan 24:9

24:9 Remember what the Lord your God did to Miriam ¹¹  along the way after you left Egypt.

Ulangan 27:14

The Covenant Curses

27:14 “The Levites will call out to every Israelite ¹²  with a loud voice:

Ulangan 31:24

Anticipation of Disobedience

31:24 When Moses finished writing on a scroll the words of this law in their entirety,

Ulangan 33:14

33:14 with the harvest produced by the daylight ¹³ 

and by ¹⁴  the moonlight; ¹⁵ 

[1:40]  ¹ tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

[1:40]  ² 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.

[6:8]  ³ sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.

[6:8]  ⁴ sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

[7:13]  ⁵ tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).

[19:16]  ⁶ tn Heb “violent” (חָמָס, khamas). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, NIDOTTE 2:177-80.

[19:16]  ⁷ tn Or “rebellion.” Rebellion against God’s law is in view (cf. NAB “of a defection from the law”).

[20:2]  ⁸ sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8).

[20:2]  ⁹ tn Heb “and he will say to the people.” Cf. NIV, NCV, CEV “the army”; NRSV, NLT “the troops.”

[21:12]  ¹⁰ sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements.

[24:9]  ¹¹ sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.

[27:14]  ¹² tn Heb “Israelite man.”

[33:14]  ¹³ tn Heb “goings forth of the sun.”

[33:14]  ¹⁴ tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.

[33:14]  ¹⁵ tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).