Ulangan 1:2

1:2 Now it is ordinarily an eleven-day journey ¹  from Horeb ²  to Kadesh Barnea ³  by way of Mount Seir. ⁴ 

Ulangan 5:25

5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die!

Ulangan 12:26

12:26 Only the holy things and votive offerings that belong to you, you must pick up and take to the place the Lord will choose. ⁵ 

Ulangan 16:4

16:4 There must not be a scrap of yeast within your land ⁶  for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. ⁷ 

Ulangan 16:6

16:6 but you must sacrifice it ⁸  in the evening in ⁹  the place where he ¹⁰  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Ulangan 16:19

16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort ¹¹  the words of the righteous. ¹² 

Ulangan 32:15

Israel’s Rebellion

32:15 But Jeshurun ¹³  became fat and kicked,

you ¹⁴  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Ulangan 32:25

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ¹⁵  both the young man and the virgin,

the infant and the gray-haired man.

[1:2]  ¹ sn An eleven-day journey was about 140 mi (233 km).

[1:2]  ² 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]  ³ 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]  ⁴ 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.”

[12:26]  ⁵ tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.

[16:4]  ⁶ tn Heb “leaven must not be seen among you in all your border.”

[16:4]  ⁷ tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.

[16:6]  ⁸ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ⁹ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ¹⁰ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:19]  ¹¹ tn Heb “twist, overturn”; NRSV “subverts the cause.”

[16:19]  ¹² tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

[32:15]  ¹³ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ¹⁴ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[32:25]  ¹⁵ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.