Ulangan 21:1-23
Konteks21:1 If a homicide victim 1 should be found lying in a field in the land the Lord your God is giving you, 2 and no one knows who killed 3 him, 21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. 4 21:3 Then the elders of the city nearest to the corpse 5 must take from the herd a heifer that has not been worked – that has never pulled with the yoke – 21:4 and bring the heifer down to a wadi with flowing water, 6 to a valley that is neither plowed nor sown. 7 There at the wadi they are to break the heifer’s neck. 21:5 Then the Levitical priests 8 will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, 9 and to decide 10 every judicial verdict 11 ) 21:6 and all the elders of that city nearest the corpse 12 must wash their hands over the heifer whose neck was broken in the valley. 13 21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we 14 witnessed the crime. 15 21:8 Do not blame 16 your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” 17 Then atonement will be made for the bloodshed. 21:9 In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before 18 the Lord.
21:10 When you go out to do battle with your enemies and the Lord your God allows you to prevail 19 and you take prisoners, 21:11 if you should see among them 20 an attractive woman whom you wish to take as a wife, 21:12 you may bring her back to your house. She must shave her head, 21 trim her nails, 21:13 discard the clothing she was wearing when captured, 22 and stay 23 in your house, lamenting for her father and mother for a full month. After that you may have sexual relations 24 with her and become her husband and she your wife. 21:14 If you are not pleased with her, then you must let her go 25 where she pleases. You cannot in any case sell 26 her; 27 you must not take advantage of 28 her, since you have already humiliated 29 her.
21:15 Suppose a man has two wives, one whom he loves more than the other, 30 and they both 31 bear him sons, with the firstborn being the child of the less loved wife. 21:16 In the day he divides his inheritance 32 he must not appoint as firstborn the son of the favorite wife in place of the other 33 wife’s son who is actually the firstborn. 21:17 Rather, he must acknowledge the son of the less loved 34 wife as firstborn and give him the double portion 35 of all he has, for that son is the beginning of his father’s procreative power 36 – to him should go the right of the firstborn.
21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, 37 21:19 his father and mother must seize him and bring him to the elders at the gate of his city. 21:20 They must declare to the elders 38 of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.” 21:21 Then all the men of his city must stone him to death. In this way you will purge out 39 wickedness from among you, and all Israel 40 will hear about it and be afraid.
21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse 41 on a tree, 21:23 his body must not remain all night on the tree; instead you must make certain you bury 42 him that same day, for the one who is left exposed 43 on a tree is cursed by God. 44 You must not defile your land which the Lord your God is giving you as an inheritance.
Ulangan 1:1-46
Konteks1:1 This is what 45 Moses said to the assembly of Israel 46 in the Transjordanian 47 wastelands, the arid country opposite 48 Suph, 49 between 50 Paran 51 and Tophel, 52 Laban, 53 Hazeroth, 54 and Di Zahab 55 1:2 Now it is ordinarily an eleven-day journey 56 from Horeb 57 to Kadesh Barnea 58 by way of Mount Seir. 59 1:3 However, it was not until 60 the first day of the eleventh month 61 of the fortieth year 62 that Moses addressed the Israelites just as 63 the Lord had instructed him to do. 1:4 This took place after the defeat 64 of King Sihon 65 of the Amorites, whose capital was 66 in Heshbon, 67 and King Og of Bashan, whose capital was 68 in Ashtaroth, 69 specifically in Edrei. 70 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 71
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 72 in the area of this mountain long enough. 1:7 Get up now, 73 resume your journey, heading for 74 the Amorite hill country, to all its areas 75 including the arid country, 76 the highlands, the Shephelah, 77 the Negev, 78 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. 79 Go, occupy the territory that I, 80 the Lord, promised 81 to give to your ancestors 82 Abraham, Isaac, and Jacob, and to their descendants.” 83 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 84 to the point that you are now as numerous as the very stars of the sky. 85 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 86 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 87 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 88 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 89 should pay attention to issues among your fellow citizens 90 and judge fairly, 91 whether between one citizen and another 92 or a citizen and a resident foreigner. 93 1:17 They 94 must not discriminate in judgment, but hear the lowly 95 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 96 us. 1:21 Look, he 97 has placed the land in front of you! 98 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, 99 so I sent 100 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, 101 which they scouted out. 1:25 Then they took 102 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. 103 1:27 You complained among yourselves privately 104 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 105 by describing people who are more numerous 106 and taller than we are, and great cities whose defenses appear to be as high as heaven 107 itself! Moreover, they said they saw 108 Anakites 109 there.” 1:29 So I responded to you, “Do not be terrified 110 of them! 1:30 The Lord your God is about to go 111 ahead of you; he will fight for you, just as you saw him do in Egypt 112 1:31 and in the desert, where you saw him 113 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: 114 1:35 “Not a single person 115 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; 116 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.” 117 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, 118 will go. Encourage him, because he will enable Israel to inherit the land. 119 1:39 Also, your infants, who you thought would die on the way, 120 and your children, who as yet do not know good from bad, 121 will go there; I will give them the land and they will possess it. 1:40 But as for you, 122 turn back and head for the desert by the way to the Red Sea.” 123
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 124 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 125 confronted 126 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 127 1:45 Then you came back and wept before the Lord, but he 128 paid no attention to you whatsoever. 129 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 130
[21:1] 1 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).
[21:1] 2 tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.
[21:1] 3 tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”
[21:2] 4 tn Heb “surrounding the slain [one].”
[21:3] 5 tn Heb “slain [one].”
[21:4] 6 tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.
[21:4] 7 sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.
[21:5] 8 tn Heb “the priests, the sons of Levi.”
[21:5] 9 tn Heb “in the name of the
[21:5] 10 tn Heb “by their mouth.”
[21:5] 11 tn Heb “every controversy and every blow.”
[21:6] 12 tn Heb “slain [one].”
[21:6] 13 tn Heb “wadi,” a seasonal watercourse through a valley.
[21:7] 14 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).
[21:7] 15 tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.
[21:8] 17 tn Heb “and do not place innocent blood in the midst of your people Israel.”
[21:9] 18 tn Heb “in the eyes of” (so ASV, NASB, NIV).
[21:10] 19 tn Heb “gives him into your hands.”
[21:11] 20 tn Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.
[21:12] 21 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
[21:13] 22 tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”
[21:13] 23 tn Heb “sit”; KJV, NASB, NRSV “remain.”
[21:13] 24 tn Heb “go unto,” a common Hebrew euphemism for sexual relations.
[21:14] 25 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
[21:14] 26 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 27 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 28 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 29 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
[21:15] 30 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.
[21:15] 31 tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.
[21:16] 32 tn Heb “when he causes his sons to inherit what is his.”
[21:16] 33 tn Heb “the hated.”
[21:17] 34 tn See note on the word “other” in v. 15.
[21:17] 35 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).
[21:17] 36 tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”
[21:18] 37 tn Heb “and he does not listen to them.”
[21:20] 38 tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.
[21:21] 39 tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.
[21:21] 40 tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
[21:23] 42 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
[21:23] 43 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
[21:23] 44 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
[1:1] 45 tn Heb “These are the words.”
[1:1] 46 tn Heb “to all Israel.”
[1:1] 47 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] 48 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 49 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] 50 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 51 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 52 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] 53 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 54 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 55 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 56 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 57 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] 58 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] 59 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] 60 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] 61 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 62 sn The fortieth year would be 1406
[1:3] 63 tn Heb “according to all which.”
[1:4] 64 tn Heb “when he struck [or “smote”].”
[1:4] 65 sn See Deut 2:26–3:22.
[1:4] 67 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 69 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 70 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] 71 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] 72 tn Heb “lived”; “dwelled.”
[1:7] 73 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 75 tn Heb “its dwelling places.”
[1:7] 76 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 77 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
[1:7] 78 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] 79 tn Heb “I have placed before you the land.”
[1:8] 80 tn Heb “the
[1:8] 81 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] 82 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 83 tn Heb “their seed after them.”
[1:10] 84 tn Heb “multiplied you.”
[1:10] 85 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 86 tn Heb “may he bless you.”
[1:13] 87 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] 88 tn Or “selected”; Heb “took.”
[1:16] 89 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] 90 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] 91 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] 92 tn Heb “between a man and his brother.”
[1:16] 93 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 94 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 95 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 96 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] 97 tn Heb “the
[1:21] 98 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 99 tn Heb “the thing was good in my eyes.”
[1:23] 100 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 101 tn Or “the Wadi Eshcol” (so NAB).
[1:24] sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
[1:25] 102 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 103 tn Heb “the mouth of the
[1:27] 104 tn Heb “in your tents,” that is, privately.
[1:28] 105 tn Heb “have caused our hearts to melt.”
[1:28] 106 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] 107 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 108 tn Heb “we have seen.”
[1:28] 109 tn Heb “the sons of the Anakim.”
[1:28] sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
[1:29] 110 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 111 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] 112 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 113 tn Heb “the
[1:34] 114 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 115 tn Heb “Not a man among these men.”
[1:36] 116 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] 117 tn Heb “the
[1:38] 118 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 119 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 120 tn Heb “would be a prey.”
[1:39] 121 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] 122 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 123 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] 124 tn Heb “the mouth of the
[1:44] 125 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 126 tn Heb “came out to meet.”
[1:44] 127 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] 128 tn Heb “the
[1:45] 129 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 130 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.
