Deuteronomy 11-13

New English Translation

Footnotes

1. Deuteronomy 11:1 tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow—חֻקֹּת (khuqot), מִשְׁפָּטִים (mishpatim), and מִצְוֹת (mitsvot).
2. Deuteronomy 11:2 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
3. Deuteronomy 11:2 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
4. Deuteronomy 11:2 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
5. Deuteronomy 11:2 tn Heb “his strong hand and his stretched-out arm.”
6. Deuteronomy 11:3 tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.
7. Deuteronomy 11:3 tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.
8. Deuteronomy 11:4 tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.
9. Deuteronomy 11:4 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
10. Deuteronomy 11:4 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
11. Deuteronomy 11:5 tn See note on these same words in v. 3.
12. Deuteronomy 11:6 sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).
13. Deuteronomy 11:6 tn Or “the descendant of Reuben”; Heb “son of Reuben.”
14. Deuteronomy 11:6 tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.
15. Deuteronomy 11:6 tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”
16. Deuteronomy 11:6 tn Heb “and all the substance which was at their feet.”
17. Deuteronomy 11:7 tn On the addition of these words in the translation see note on “They did not see” in v. 3.
18. Deuteronomy 11:8 tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).
19. Deuteronomy 11:8 tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
20. Deuteronomy 11:8 tn Heb “which you are crossing over there to possess it.”
21. Deuteronomy 11:9 tn Heb “fathers” (also in v. 21).
22. Deuteronomy 11:10 tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”
23. Deuteronomy 11:10 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.
24. Deuteronomy 11:11 tn Heb “which you are crossing over there to possess it.”
25. Deuteronomy 11:11 tn Heb “rain of heaven.”
26. Deuteronomy 11:12 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
27. Deuteronomy 11:12 tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.” sn Constantly attentive to it. This attention to the land by the Lord is understandable in light of the centrality of the land in the Abrahamic covenant (cf. Gen 12:1, 7; 13:15; 15:7, 16, 18; 17:8; 26:3).
28. Deuteronomy 11:12 sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.
29. Deuteronomy 11:13 tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”
30. Deuteronomy 11:13 tn Again, the Hebrew term אָהֵב (ʾahev) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
31. Deuteronomy 11:13 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
32. Deuteronomy 11:14 tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.
33. Deuteronomy 11:14 tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
34. Deuteronomy 11:14 sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.
35. Deuteronomy 11:15 tn Heb “grass in your field.”
36. Deuteronomy 11:16 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
37. Deuteronomy 11:17 tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”
38. Deuteronomy 11:17 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
39. Deuteronomy 11:17 tn Or “be destroyed”; NAB, NIV “will soon perish.”
40. Deuteronomy 11:17 tn Heb “the Lord.” See note on “he” in 11:4.
41. Deuteronomy 11:18 tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.
42. Deuteronomy 11:18 tn On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4-9.
43. Deuteronomy 11:19 tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”
44. Deuteronomy 11:21 tn Heb “like the days of the heavens upon the earth,” that is, forever.
45. Deuteronomy 11:22 tn Heb “this commandment.” See note at Deut 5:30.
46. Deuteronomy 11:22 tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.
47. Deuteronomy 11:22 tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”
48. Deuteronomy 11:23 tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
49. Deuteronomy 11:24 tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.
50. Deuteronomy 11:24 tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”
51. Deuteronomy 11:26 sn A blessing and a curse. Every extant treaty text of the late Bronze Age attests to a section known as the “blessings and curses,” the former for covenant loyalty and the latter for covenant breach. Blessings were promised rewards for obedience; curses were threatened judgments for disobedience. In the Book of Deuteronomy these are fully developed in 27:1-28:68. Here Moses adumbrates the whole by way of anticipation.
52. Deuteronomy 11:27 tn Heb “listen to,” that is, obey.
53. Deuteronomy 11:28 tn Heb “do not listen to,” that is, do not obey.
54. Deuteronomy 11:28 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
55. Deuteronomy 11:28 tn Heb “am commanding” (so NASB, NRSV).
56. Deuteronomy 11:28 tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).
57. Deuteronomy 11:29 sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).
58. Deuteronomy 11:30 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
59. Deuteronomy 11:30 sn Gilgal. From a Hebrew verb root גָּלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.
60. Deuteronomy 11:30 tc The MT plural “oaks” (אֵלוֹנֵי, ʾeloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ʾelon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrʾ, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwrʾ, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
61. Deuteronomy 12:1 tn Heb “fathers.”
62. Deuteronomy 12:1 tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.
63. Deuteronomy 12:2 tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”
64. Deuteronomy 12:2 sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.
65. Deuteronomy 12:3 sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.
66. Deuteronomy 12:3 sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (ʾasherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.
67. Deuteronomy 12:5 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
68. Deuteronomy 12:5 tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשַׁכֵּן (l^eshakken, “to make [his name] to dwell”), perhaps with the third person masculine singular sf לְשַׁכְּנוֹ (l^eshakk^eno, “to cause it to dwell”). Though the presupposed noun שֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.
69. Deuteronomy 12:6 tn Heb “heave offerings of your hand.”
70. Deuteronomy 12:7 tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
71. Deuteronomy 12:7 tn Heb “the Lord your God.” See note on “he” in 12:5.
72. Deuteronomy 12:8 tn Heb “a man.”
73. Deuteronomy 12:9 tn Heb “rest.”
74. Deuteronomy 12:10 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
75. Deuteronomy 12:10 tn Heb “the Lord your God.” See note on “he” in 12:5.
76. Deuteronomy 12:10 tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
77. Deuteronomy 12:11 tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”
78. Deuteronomy 12:11 tn Heb “heave offerings of your hand.”
79. Deuteronomy 12:11 tn Heb “the Lord.” See note on “he” in 12:5.
80. Deuteronomy 12:12 tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”
81. Deuteronomy 12:12 sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.
82. Deuteronomy 12:14 tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
83. Deuteronomy 12:14 sn This injunction to worship in a single and central sanctuary—one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17)—marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).
84. Deuteronomy 12:15 tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”
85. Deuteronomy 12:15 tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).
86. Deuteronomy 12:18 tn Heb “the Lord your God.” See note on “he” in 12:5.
87. Deuteronomy 12:18 tn See note at Deut 12:12.
88. Deuteronomy 12:18 tn Heb “in all the sending forth of your hands.”
89. Deuteronomy 12:20 tn Heb “for my soul desires to eat meat.”
90. Deuteronomy 12:20 tn Heb “according to all the desire of your soul you may eat meat.”
91. Deuteronomy 12:21 tn Heb “the Lord your God.” See note on “he” in 12:5.
92. Deuteronomy 12:21 tn Heb “the Lord.” See note on “he” in 12:5.
93. Deuteronomy 12:21 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
94. Deuteronomy 12:23 sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).
95. Deuteronomy 12:25 tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.
96. Deuteronomy 12:26 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.
97. Deuteronomy 12:27 sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21).
98. Deuteronomy 12:27 tn Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
99. Deuteronomy 12:29 tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.
100. Deuteronomy 12:31 tn Heb “you must not do thus to/for the Lord your God.”
101. Deuteronomy 12:31 tn See note on this term at Deut 7:25.
102. Deuteronomy 12:31 tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.
103. Deuteronomy 12:32 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.
104. Deuteronomy 12:32 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions—one favorable to the singular pronoun and the other to the plural—which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1-11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.
105. Deuteronomy 12:32 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).
106. Deuteronomy 13:1 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, naviʾ) and one who foretells by dreams (חֹלֵם, kholem) was not so much one of office—for both received revelation by dreams (cf. Num 12:6)—as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).
107. Deuteronomy 13:1 tn The expression אוֹת אוֹ מוֹפֵת (ʾot ʾo mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (sēmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted by the Lord to false prophets as a means of testing his people.
108. Deuteronomy 13:3 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
109. Deuteronomy 13:3 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
110. Deuteronomy 13:3 tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.
111. Deuteronomy 13:5 tn Heb “or dreamer of dreams.” See note on this expression in v. 1.
112. Deuteronomy 13:5 tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).
113. Deuteronomy 13:6 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
114. Deuteronomy 13:6 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”
115. Deuteronomy 13:6 tn Heb “fathers” (also in v. 17).
116. Deuteronomy 13:6 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
117. Deuteronomy 13:7 tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”
118. Deuteronomy 13:9 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).
119. Deuteronomy 13:9 tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.
120. Deuteronomy 13:10 sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).
121. Deuteronomy 13:11 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
122. Deuteronomy 13:13 tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (b^eliyyaʿal) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”
123. Deuteronomy 13:13 tc The LXX and Tg read “your” for the MT’s “their.”
124. Deuteronomy 13:13 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.
125. Deuteronomy 13:14 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.
126. Deuteronomy 13:15 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”
127. Deuteronomy 13:15 tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction. Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.
128. Deuteronomy 13:16 tn Heb “street.”
129. Deuteronomy 13:16 tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).
130. Deuteronomy 13:17 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.
131. Deuteronomy 13:18 tn Heb “commanding” (so NASB, NRSV).
132. Deuteronomy 13:18 tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.
133. Deuteronomy 13:18 tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.