Deuteronomy 11–12

Footnotes

1. 1 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 (mishppatim), and מִצְוֹת (mitsot).
2. 2 Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
3. 3 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” (, “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. 4 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. 5 Heb “his strong hand and his stretched-out arm.”
6. 6 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. 7 Heb “his signs and his deeds which he did” ( 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. 8 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 .
9. 9 Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
10. 10 Heb “and the Lord destroyed them to this day” (cf. ); “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.
11. 11 See note on these same words in v. .
12. 12 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. 13 Or “the descendant of Reuben”; Heb “son of Reuben.”
14. 14 Heb “in the midst of all Israel” (so , , ); “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. 15 Heb “their houses,” referring to all who lived in their household. Cf. , , , , , “households.”
16. 16 Heb “and all the substance which was at their feet.”
17. 17 On the addition of these words in the translation see note on “They did not see” in v. .
18. 18 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. 19 Heb “commanding” (so , ). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).
20. 20 Heb “which you are crossing over there to possess it.”
21. 21 Heb “fathers” (also in v. 21).
22. 22 Heb “you are going there to possess it”; “into which you are about to cross to possess it”; “that you are crossing over to occupy.”
23. 23 Heb “with your foot” (so , ). 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. 24 Heb “which you are crossing over there to possess it.”
25. 25 Heb “rain of heaven.”
26. 26 Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.
27. 27 Heb “the eyes of the Lord your God are continually on it” (so ); , “always on it.” 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. 28 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. .
29. 29 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. 30 Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).
31. 31 Heb “heart and soul” or “heart and being.” See note on the word “being” in .
32. 32 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. 33 Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.
34. 34 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. 35 Heb “grass in your field.”
36. 36 Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.”
37. 37 Heb “will become hot”; , , “will be kindled”; “will flare up”; , “will burn.”
38. 38 Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
39. 39 Or “be destroyed”; , “will soon perish.”
40. 40 Heb “the Lord.” See note on “he” in .
41. 41 Heb “heart and soul” or “heart and being.” See note on the word “being” in .
42. 42 On the Hebrew term טוֹטָפֹת (totafot, “reminders”), cf. Deut 6:4–9.
43. 43 Or “as you are away on a journey” (cf. , , ); “at home and abroad.”
44. 44 Heb “like the days of the heavens upon the earth,” that is, forever.
45. 45 Heb “this commandment.” See note at .
46. 46 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. 47 Heb “walk in all his ways” (so , ); “do everything he commands.”
48. 48 Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
49. 49 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, 1:.
50. 50 Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. “the hinder sea.”
51. 51 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. 52 Heb “listen to,” that is, obey.
53. 53 Heb “do not listen to,” that is, do not obey.
54. 54 Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
55. 55 Heb “am commanding” (so , ).
56. 56 Heb “walk after”; “by following”; “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6–7).
57. 57 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. 58 The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
59. 59 Gilgal. From a Hebrew verb root גָלַל (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. 60 The plural “oaks” (אֵלוֹנֵי, ’eloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ’elon; cf. ) in line with the only other occurrence of the phrase (Gen 12:6). The , . read mmrʾ, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). also appears to confuse “Moreh” with “Mamre” (reading mwr’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.
61. 1 Heb “fathers.”
62. 2 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. 3 Heb “destroying you must destroy”; “Ye shall utterly (surely ) destroy”; “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. 4 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, 1:; J. DeMoor, 1:438–44.
65. 5 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. 6 Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (’asherim). See note on the word “(leafy) tree” in v. , and also .
67. 7 Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
68. 8 Some scholars, on the basis of v. 11, emend the reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (léshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (léshakéno, “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 as it stands.
69. 9 Heb “heave offerings of your hand.”
70. 10 Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.
71. 11 Heb “the Lord your God.” See note on “he” in .
72. 12 Heb “a man.”
73. 13 Heb “rest.”
74. 14 The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
75. 15 Heb “the Lord your God.” See note on “he” in .
76. 16 In the Hebrew text vv. 10–11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.
77. 17 Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”
78. 18 Heb “heave offerings of your hand.”
79. 19 Heb “the Lord.” See note on “he” in .
80. 20 Heb “within your gates” (so , ); “who belongs to your community.”
81. 21 They have no allotment or inheritance with you. See note on the word “inheritance” in .
82. 22 Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.
83. 23 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. 24 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. 25 Heb “gates” (so , ; likewise in vv. 17, 18).
86. 26 Heb “the Lord your God.” See note on “he” in .
87. 27 See note at .
88. 28 Heb “in all the sending forth of your hands.”
89. 29 Heb “for my soul desires to eat meat.”
90. 30 Heb “according to all the desire of your soul you may eat meat.”
91. 31 Heb “the Lord your God.” See note on “he” in .
92. 32 Heb “the Lord.” See note on “he” in .
93. 33 Heb “gates” (so , ); “in your own community.”
94. 34 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. 35 Heb “in the eyes of the Lord.” The adds “your God” to create the common formula, “the Lord your God.” The is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.
96. 36 Again, to complete a commonly attested wording the adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The reading is to be preferred.
97. 37 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. 38 Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
99. 39 Heb “dwell in their land” (so ). In the Hebrew text vv. 29–30 are one long sentence. For stylistic reasons the translation divides it into two.
100. 40 Heb “you must not do thus to/for the Lord your God.”
101. 41 See note on this term at .
102. 42 Heb “every abomination of the Lord.” See note on the word “his” in v. .
103. 43 Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (), with 12:32 = 13:1 , 13:1 = 13:2 , 13:2 = 13:3 , etc., through 13:18 = 13:19 . With 14:1 the verse numbers in the and are again the same.
104. 44 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 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.” , , , and suggest singular for the first two pronouns but a few 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 (), ; J. A. Thompson, Deuteronomy (), .
105. 45 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).