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Presentation of the Firstfruits

26 When[a] you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it, you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he[b] chooses to locate his name.[c] You must go to the priest in office at that time and say to him, “I declare today to the Lord your[d] God that I have come into the land that the Lord[e] promised[f] to our ancestors[g] to give us.” The priest will then take the basket from you[h] and set it before the altar of the Lord your God. Then you must affirm before the Lord your God, “A wandering[i] Aramean[j] was my ancestor,[k] and he went down to Egypt and lived there as a foreigner with a household few in number,[l] but there he became a great, powerful, and numerous people. But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor. So we cried out to the Lord, the God of our ancestors, and he[m] heard us and saw our humiliation, toil, and oppression. Therefore the Lord brought us out of Egypt with tremendous strength and power,[n] as well as with great awe-inspiring signs and wonders. Then he brought us to this place and gave us this land, a land flowing with milk and honey. 10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him.[o] 11 You will celebrate all the good things that the Lord your God has given you and your family,[p] along with the Levites and the resident foreigners among you.

Presentation of the Third-year Tithe

12 When you finish tithing all[q] your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows[r] so that they may eat to their satisfaction in your villages.[s] 13 Then you shall say before the Lord your God, “I have removed the sacred offering[t] from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me.[u] I have not violated or forgotten your commandments. 14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead;[v] I have obeyed you[w] and have done everything you have commanded me. 15 Look down from your holy dwelling place in heaven and bless your people Israel and the land you have given us, just as you promised our ancestors—a land flowing with milk and honey.”

Narrative Interlude

16 Today the Lord your God is commanding you to keep these statutes and ordinances, something you must do with all your heart and soul.[x] 17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him. 18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments. 19 Then[y] he will elevate you above all the nations he has made and you will receive praise, fame, and honor.[z] You will[aa] be a people holy to the Lord your God, as he has said.

The Assembly at Shechem

27 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments[ab] I am giving[ac] you today. When you cross the Jordan River[ad] to the land the Lord your God is giving you, you must erect great stones and cover[ae] them with plaster. Then you must inscribe on them all the words of this law when you cross over, so that you may enter the land the Lord your God is giving you, a land flowing with milk and honey just as the Lord, the God of your ancestors,[af] said to you. So when you cross the Jordan you must erect on Mount Ebal[ag] these stones about which I am commanding you today, and you must cover them with plaster. Then you must build an altar there to the Lord your God, an altar of stones—do not use an iron tool on them. You must build the altar of the Lord your God with whole stones and offer burnt offerings on it to the Lord your God. Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God. You must inscribe on the stones all the words of this law, making them clear.”

Then Moses and the Levitical priests spoke to all Israel: “Be quiet and pay attention, Israel. Today you have become the people of the Lord your God. 10 You must obey him[ah] and keep his commandments and statutes that I am giving you today.” 11 Moreover, Moses commanded the people that day: 12 “The following tribes[ai] must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin. 13 And these other tribes must stand for the curse on Mount Ebal: Reuben, Gad, Asher, Zebulun, Dan, and Naphtali.

The Covenant Curses

14 “The Levites will call out to every Israelite[aj] with a loud voice: 15 ‘Cursed is the one[ak] who makes a carved or metal image—something abhorrent[al] to the Lord, the work of the craftsman[am]—and sets it up in a secret place.’ Then all the people will say, ‘Amen!’[an] 16 ‘Cursed[ao] is the one who disrespects[ap] his father and mother.’ Then all the people will say, ‘Amen!’ 17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 20 ‘Cursed is the one who goes to bed with[aq] his father’s former wife,[ar] for he dishonors his father.’[as] Then all the people will say, ‘Amen!’ 21 ‘Cursed is the one who commits bestiality.’[at] Then all the people will say, ‘Amen!’ 22 ‘Cursed is the one who goes to bed[au] with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 23 ‘Cursed is the one who goes to bed[av] with his mother-in-law.’ Then all the people will say, ‘Amen!’ 24 ‘Cursed is the one who kills[aw] his neighbor in private.’ Then all the people will say, ‘Amen!’ 25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Footnotes

  1. Deuteronomy 26:1 tn Heb “and it will come to pass that.”
  2. Deuteronomy 26:2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  3. Deuteronomy 26:2 sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.
  4. Deuteronomy 26:3 tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).
  5. Deuteronomy 26:3 tc The Syriac adds “your God” to complete the usual formula.
  6. Deuteronomy 26:3 tn Heb “swore on oath.”
  7. Deuteronomy 26:3 tn Heb “fathers” (also in vv. 7, 15).
  8. Deuteronomy 26:4 tn Heb “your hand.”
  9. Deuteronomy 26:5 tn Though the Hebrew term אָבַד (ʾavad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.
  10. Deuteronomy 26:5 sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).
  11. Deuteronomy 26:5 tn Heb “father.”
  12. Deuteronomy 26:5 tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.
  13. Deuteronomy 26:7 tn Heb “the Lord.” See note on “he” in 26:2.
  14. Deuteronomy 26:8 tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).
  15. Deuteronomy 26:10 tn Heb “the Lord your God.” See note on “he” in 26:2.
  16. Deuteronomy 26:11 tn Or “household” (so NASB, NIV, NLT); Heb “house” (so KJV, NRSV).
  17. Deuteronomy 26:12 tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.
  18. Deuteronomy 26:12 tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).
  19. Deuteronomy 26:12 tn Heb “gates.”
  20. Deuteronomy 26:13 tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.
  21. Deuteronomy 26:13 tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.
  22. Deuteronomy 26:14 sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.
  23. Deuteronomy 26:14 tn Heb “the Lord my God.” See note on “he” in 26:2.
  24. Deuteronomy 26:16 tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”
  25. Deuteronomy 26:19 tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).
  26. Deuteronomy 26:19 tn Heb “for praise and for a name and for glory.”
  27. Deuteronomy 26:19 tn Heb “and to be.” A new sentence was started here for stylistic reasons.
  28. Deuteronomy 27:1 tn Heb “the whole commandment.” See note at 5:31.
  29. Deuteronomy 27:1 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).
  30. Deuteronomy 27:2 tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.
  31. Deuteronomy 27:2 tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.
  32. Deuteronomy 27:3 tn Heb “fathers.”
  33. Deuteronomy 27:4 tc Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to “this mountain” as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20).
  34. Deuteronomy 27:10 tn Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  35. Deuteronomy 27:12 tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.
  36. Deuteronomy 27:14 tn Heb “Israelite man.”
  37. Deuteronomy 27:15 tn Heb “man,” but in a generic sense here.
  38. Deuteronomy 27:15 tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, toʿevah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.
  39. Deuteronomy 27:15 tn Heb “craftsman’s hands.”
  40. Deuteronomy 27:15 tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.
  41. Deuteronomy 27:16 tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”
  42. Deuteronomy 27:16 tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).
  43. Deuteronomy 27:20 tn Heb “lies down with.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations (cf. NASB, NRSV “who lies with”; NIV “who sleeps with”; NLT “who has sexual intercourse with”).
  44. Deuteronomy 27:20 tn See note at Deut 22:30.
  45. Deuteronomy 27:20 tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.
  46. Deuteronomy 27:21 tn Heb “lies down with any animal.” The verb שָׁכַב (shakhav) “to lie down” can be a euphemism for going to bed for sexual relations, the perversion in this case being bestiality.
  47. Deuteronomy 27:22 tn Heb “lies down with.” See note at v. 20.
  48. Deuteronomy 27:23 tn Heb “lies down with.” See note at v. 20.
  49. Deuteronomy 27:24 tn Or “strikes down” (so NRSV).