2:26 Then I sent messengers from the Kedemoth 1 Desert to King Sihon of Heshbon with an offer of peace:
26:1 When 22 you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,
32:11 Like an eagle that stirs up 24 its nest,
that hovers over its young,
so the Lord 25 spread out his wings and took him, 26
he lifted him up on his pinions.
1 sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.
2 tn Heb “commanding.”
3 tn Or “pure”; or “fair”; Heb “righteous.”
4 tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.
5 tn Heb “place before.”
6 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
7 tn Heb “who takes up his name to emptiness.”
8 tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).
9 sn Anakites. See note on this term in Deut 1:28.
10 tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).
11 tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.
12 tn Heb “to the
13 tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.
14 tn Heb “in your heart.”
15 tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.
16 tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.
17 tn Heb “princes of hosts.”
18 tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).
19 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
20 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”
21 tn Heb “glean after you.”
22 tn Heb “and it will come to pass that.”
23 tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”
24 tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.
25 tn Heb “he”; the referent (the
26 tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.