DEU (Deutoronomy)
DEU.1 • DEU.2 • DEU.3 • DEU.4 • DEU.5 • DEU.6 • DEU.7 • DEU.8 • DEU.9 • DEU.10 • DEU.11 • DEU.12 • DEU.13 • DEU.14 • DEU.15 • DEU.16 • DEU.17 • DEU.18 • DEU.19 • DEU.20 • DEU.21 • DEU.22 • DEU.23 • DEU.24 • DEU.25 • DEU.26 • DEU.27 • DEU.28 • DEU.29 • DEU.30 • DEU.31 • DEU.32 • DEU.33 • DEU.34
DEU.1
[DEU.1.1] These are the words that Moses spoke to all of Israel beyond the Jordan, in the wilderness, in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazerot, and Di-zahab. [§]
eh-leh ha-deh-vah-rim ah-sher dee-ber moh-sheh el-kol yis-rah-el beh-eh-ver ha-yar-den bah-mid-bar bah-ah-rah-vah mole soof bein pah-ran oo-bein toh-fel veh-lah-van vuh-hah-tseh-rot veh-dee zah-hav.
This verse introduces the speech that Moses delivered to all of Israel. It specifies the location as being across the Jordan, in the wilderness, in the Arabah, opposite Suph, between Paran and Tophel, Laban, Hazerot, and Di-zahab. Each word is a proper noun or describes a location, with 'eh-leh ha-deh-vah-rim' meaning 'these are the words'. 'dee-ber' signifies 'spoke'.
[DEU.1.2] Eleven days from Chorev, along the Mountain of Seir, until Qadesh Barnea. [§]
achad asar yom mechorev derech har-se'ir ad qadesh barnea
This verse describes a journey of eleven days. "Achad asar" means eleven days. "Mechorev" is from Chorev (Horeb), the mountain where Moses received the Ten Commandments. "Derech" means 'by way of' or 'along'. "Har-se'ir" is the Mountain of Seir. "Ad" means 'until' or 'to'. "Qadesh barnea" is the name of a place.
[DEU.1.3] And it happened in forty years, in the twelfth month, on the first of the month, that Moses spoke to the children of Israel according to all that Yahveh commanded him to them. [§]
va-yhi be-arba-im shanah be-es-teh-ah-sar hodesh be-eh-had la-hodesh diber Moshe el-bnei Yisrael ke-kol asher tsivah Yahveh oto alehem.
This verse describes the time when Moses spoke to the Israelites. 'va-yhi' means 'and it happened.' 'be-arba-im shanah' means 'in forty years.' 'be-es-teh-ah-sar hodesh' means 'in the twelfth month.' 'be-eh-had la-hodesh' means 'on the first of the month.' 'diber Moshe el-bnei Yisrael' means 'Moses spoke to the children of Israel.' 'ke-kol asher tsivah Yahveh oto alehem' means 'according to all that Yahveh commanded him to them.'
[DEU.1.4] After having struck Sihon, king of the Amorites, who dwells in Kheshbon, and Og, king of Bashan, who dwells in Ashtarot in Edrei. [§]
akharei hakoto et sikhon melek ha'emori asher yoshev b'kheshbon ve'et og melek habashan asher yoshev b'ashtarot b'edrei.
This verse describes events following a military victory. 'akharei' means 'after'. 'hakoto' means 'having struck'. 'et' is a direct object marker. 'sikhon' is a proper name, a king. 'melek' means 'king'. 'ha'emori' means 'the Amorite'. 'asher' means 'who/which/that'. 'yoshev' means 'dwelling/sitting'. 'b'kheshbon' means 'in Kheshbon'. 've'et' means 'and'. 'og' is a proper name, a king. 'habashan' means 'of Bashan'. 'b'ashtarot' means 'in Ashtarot'. 'b'edrei' means 'in Edrei'.
[DEU.1.5] Beyond the Jordan, in the land of Moab, Moses desired to explain this Law, saying: [§]
Be’ever haYarden be’eretz Mo’av, ho’il Moshe be’er et-haTorah hazot le’emor.
This verse sets the scene for Moses delivering the Law. ‘Be’ever’ means ‘beyond’ or ‘on the other side of’. ‘HaYarden’ is ‘the Jordan’. ‘Be’eretz’ means ‘in the land of’. ‘Mo’av’ is the name of the country Moab. ‘Ho’il’ means ‘he was willing’ or ‘he desired’. ‘Moshe’ is the name Moses. ‘Be’er’ means ‘to explain’ or ‘to declare’. ‘Et-haTorah’ is a particle followed by ‘the Law’. ‘Hazot’ means ‘this’. ‘Le’emor’ means ‘to say’ or ‘saying’.
[DEU.1.6] Yahveh, the Gods, spoke to us at Horeb, saying, "You have dwelt here long enough at this mountain." [§]
Yahveh Elohim-inu diber elenu bechorev leemor rav-lachem shevet bahar hazeh.
This verse describes Yahveh, the Gods, speaking to the people at Horeb. The message is that they have stayed long enough at that mountain. 'Elohim-inu' means 'the Gods our'. 'Diber' means 'spoke'. 'Elenu' means 'to us'. 'Bechorev' is 'at Horeb'. 'Leemor' means 'saying'. 'Rav-lachem' means 'enough for you'. 'Shevet' means 'sitting/dwelling'. 'Bahar hazeh' means 'this mountain'.
[DEU.1.7] Turn and go from there, and travel to the mountain of the Amorites and to all their neighbors, in the Arabah, in the mountain, in the lowlands, in the Negev, and in the coastal plain, the land of the Canaanites and Lebanon, up to the great river, the river Euphrates. [§]
p'nu u s'u lakhem u vo'u har ha'emori v'el kol sh'khenav ba'arava bahar u bashfela u baneghev u b'hof hayam eretz hak'na'ani v'hall'vanon ad hanahar hagadol nahar p'rat.
This verse is a command to turn and go, addressing 'you' (plural). It specifies a geographical area to travel through, listing various regions and landmarks. The verse focuses on the land of the Amorites, their neighbors, the Arabah (desert), the mountains, the lowlands, the Negev (south country), the coastal plain, the land of the Canaanites, and Lebanon, up to the great river, the river Euphrates. Note 'ha'emori' means 'the Amorite'. 'Ha'kena'ani' means 'the Canaanite'. 'Ha'levanon' means 'the Lebanon'.
[DEU.1.8] Behold, I have given before you the land. Come and possess the land which Yahveh has sworn to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them and to their offspring after them. [§]
Re'eh natati lifneichem et-ha'aretz bo'u u'reshu et-ha'aretz asher nishba Yahveh la'avoteichem le'Avraham leYitzchak u'leYaakov latet lahem u'lezar'am acharehem.
This verse is a direct address, instructing someone to take possession of the land. 'Re'eh' means 'behold' or 'see'. 'Natati' means 'I have given'. 'Lifneichem' means 'before you'. 'Et-ha'aretz' means 'the land'. 'Bo'u' is an imperative, 'come' or 'enter'. 'U'reshu' means 'and possess'. 'Nishba' means 'has sworn'. 'La'avoteichem' means 'to your ancestors'. The names Avraham, Yitzchak, and Yaakov are transliterated directly. 'Lezar'am acharehem' means 'to their offspring after them'.
[DEU.1.9] And I said to you at that time, "I am unable alone to bear you." [§]
va'omar alechem ba'et hahu le'emor lo uchal לבדי se'et etkhem
This verse is from Deuteronomy 1:12. 'Va'omar' means 'and I said'. 'Alechem' means 'to you'. 'Ba'et hahu' means 'at that time'. 'Le'emor' means 'to say'. 'Lo uchal' means 'I cannot'. 'Levadi' means 'alone'. 'Se'et' means 'to carry' or 'to bear'. 'Etkhem' means 'you'. The verse speaks of Moses telling the people he could not manage their affairs by himself.
[DEU.1.10] Yahveh, the Gods of you, have multiplied you, and now you are today like the stars of the heavens for multitude. [§]
Yahveh Elohimkem hirbah etkhem vehinem hayom kkhokhevei hashamayim larov.
This verse speaks of God multiplying the people and comparing their multitude to the stars in the sky. 'Yahveh' is the proper name of God. 'Elohim' is 'the Gods' in the plural form, which, in this context, functions as a majestic plural referring to the one God. 'Elohimkem' is 'your Gods,' indicating the God of this people. 'Hirbah' means 'multiplied.' 'Etkem' is 'you' (plural, object). 'Vehinem' means 'and now.' 'Hayom' means 'today.' 'Kkhokhevei' means 'like stars.' 'Hashamayim' means 'the heavens.' 'Larov' means 'for multitude' or 'in abundance'.
[DEU.1.11] Yahveh, the Gods of your fathers, will increase you as numerous as you are, a thousand times over, and bless you just as He promised. [§]
Yahveh Elohim of your fathers will increase you like you, a thousand times, and bless you as He spoke to you.
This verse speaks of a blessing from Yahveh, the God of their ancestors. The verse promises an increase in number, similar to their current state but multiplied a thousandfold, and reaffirms a blessing previously communicated. “Elohim” is plural, indicating the Gods, but in this context is generally understood as referring to the one God with a fullness of power.
[DEU.1.12] How can I bear your burden alone, and your load, and your strife? [§]
ey-khah eh-sah le-bah-dee tar-hakh-kem oo-mah-sah-akh-kem ve-reev-khay-khem.
This verse is a rhetorical question. "How can I bear alone your burden, and your load, and your strife?" Each word is broken down as follows: 'eykah' - how; 'esah' - I bear; 'le-bah-dee' - alone, by myself; 'tar-hakh-kem' - your burden; 'oo' - and; 'mah-sah-akh-kem' - your load; 've' - and; 'reev-khay-khem' - your strife. The possessive pronoun 'kem' means 'your' (plural).
[DEU.1.13] Bring to you men who are wise, understanding, and known among your tribes, and I will appoint them as your leaders. [§]
ha-vu la-chem anashim chachamim u-nevonim vi-du'im le-shivteichem va-asimem b'rasheichem.
This verse is a command to gather wise, understanding, and known men from each tribe, and to appoint them as leaders.
"habu" means 'bring' or 'come'. It is a command.
"lachem" means 'to you'.
"anashim" means 'men'.
"chachamim" means 'wise'.
"u-nevonim" means 'and understanding'.
"vi-du'im" means 'and known'.
"le-shivteichem" means 'to your tribes'.
"va-asimem" means 'and I will appoint them'.
"b'rasheichem" means 'at your heads', meaning 'as leaders'.
[DEU.1.14] You answered me and you said, "Good is the thing that you spoke to do." [§]
va-ta-a-nu o-ti va-to-meru tov-ha-da-var a-sher-di-barta la-a-sot.
This verse describes a response to a previous statement. "Va-ta-a-nu" implies "you answered". "O-ti" means "me". "Va-to-meru" means "you said". "Tov-ha-da-var" means "good the thing/matter". "A-sher-di-barta" means "that you spoke". "La-a-sot" means "to do". Overall, this is a statement of agreement or affirmation.
[DEU.1.15] And I took the heads of your tribes, men who were wise and well-known, and I gave them as leaders over you: leaders of thousands, leaders of hundreds, leaders of fifties, leaders of tens, and officers for your tribes. [§]
va'ekach et-rashei shivteichem anashim chachamim vi'du'im va'eten otam rashim aleichem sarei alfim ve'sarei meot ve'sarei chamishim ve'sarei asarot ve'shotrim le'shivteichem.
This verse describes the appointment of leaders over the tribes of Israel. 'Va'ekach' means 'and I took.' 'Et-rashei shivteichem' translates to 'the heads of your tribes.' 'Anashim chachamim vi'du'im' means 'men wise and known.' 'Va'eten otam rashim aleichem' means 'and I gave them as leaders over you.' The following phrases detail the different levels of leadership: 'sarei alfim' (leaders of thousands), 'sarei meot' (leaders of hundreds), 'sarei chamishim' (leaders of fifties), 'sarei asarot' (leaders of tens), and 'shotrim' (officers) 'le'shivteichem' (for your tribes).
[DEU.1.16] And I commanded your judges at that time, saying, "Hear among your brothers, and you shall judge justly between a man and his brother and between the sojourner." [§]
Va'atzaveh et-shofteichem ba'et hahu le'emor shamoa bein acheichem ushfatem tzedek bein ish ubein achiv ubein ger.
This verse contains instructions given to judges. "Va'atzaveh" means "and I commanded". "Et-shofteichem" means "your judges". "Ba'et hahu" means "at that time". "Le'emor" means "to say". "Shamoa" means "hear". "Bein acheichem" means "among your brothers". "Ushfatem" means "and you shall judge". "Tzedek" means "righteousness/justice". "Bein ish ubein achiv ubein ger" means "between a man and his brother and the sojourner".
[DEU.1.17] You shall not recognize faces in judgment. As the small, so the great, you shall listen. You shall not be afraid because of any person, for the judgment belongs to the Gods. And the matter that is difficult for you, you shall bring near to me, and I will listen to it. [§]
lo-takhiru panim bamishpat, kakatton kagadol tishma'un, lo taguru mipnei-ish, ki hamishpat leElohim hu, vehadavar asher yiqshe mikhem taqrivun elai ushma'tiiv.
This verse concerns just judgment. It instructs not to show partiality, to listen to the small as much as the great, and not to fear any person. The reason is that judgment belongs to the Gods, and any difficult matter should be brought to them for hearing.
[DEU.1.18] And I commanded you at that time all the things that you will do. [§]
va’atzaveh etchem ba’et hahu et kol-hadvarim asher ta’asun
This verse consists of several parts. “Va’atzaveh” means “and I commanded”. “Etchem” means “you”. “Ba’et hahu” means “at that time”. “Et” is a grammatical marker indicating a direct object. “Kol-hadvarim” means “all the things”. “Asher” means “that” or “which”. “Ta’asun” means “you will do” or “you do”. The verse as a whole is a statement of past instruction.
[DEU.1.19] And we departed from Horeb and went into all the great and terrifying wilderness which you saw, by way of the mountain of the Amorites, as Yahveh, our God, commanded us, and we came until Kadesh Barnea. [§]
vanissa mekhorev vanelekh et kol hamidbar hagadol venora hahu asher reaitem derekh har ha'emori ka'asher tsivah Yahveh Eloheinu otanu vanavo ad qadesh barnea
This verse describes the Israelites' journey from Horeb (Mount Sinai) through the great and terrifying wilderness, following the command of Yahveh, their God, and arriving at Kadesh Barnea. Each word is translated as directly as possible. 'Horeb' and 'Kadesh Barnea' are place names and are not translated.
[DEU.1.20] And I said to you, you have come to the mountain of the Emori, which Yahveh the Gods of us gives to us. [§]
va'omar alechem ba'tem ad-har ha'emori asher-Yahveh Eloheinu noten lanu.
This verse describes someone speaking to others about arriving at Mount Emori, which Yahveh the Gods of us gives to us. 'Va'omar' means 'and I said'. 'Alechem' means 'to you'. 'Ba'tem' means 'you came'. 'Ad-har' means 'to the mountain'. 'Ha'emori' means 'the Emori'. 'Asher' means 'which'. 'Yahveh' is the proper name of God. 'Eloheinu' means 'the Gods of us'. 'Noten' means 'gives'. 'Lanu' means 'to us'.
[DEU.1.21] See, Yahveh, the Gods, has given the land before you. Go up and possess it, just as Yahveh, the Gods of your ancestors, spoke to you. Do not fear, and do not be dismayed. [§]
re'eh natan Yahveh Elohimcha lifanecha et-ha'aretz aleh resh ka'asher diber Yahveh Elohei avotekha lach al-tira ve'al techat.
This verse begins with an exhortation to 'see'. Then it states that Yahveh, the Gods, has given the land before you. It instructs the listener to go up and possess it, as Yahveh, the Gods of your ancestors, spoke to you. Finally, it offers encouragement not to fear and not to be dismayed.
[DEU.1.22] And you all came near to me, and you said, “Let us send men before us, and let them search for us the land, and let them bring back to us word about the path by which we shall go, and about the cities to which we shall come.” [§]
va-tik-re-von ei-lai kul-chem va-to-meru nish-le-cha a-na-shim le-fa-nei-nu ve-yach-fe-ru-la-nu et-ha-a-retz ve-ya-shi-vu o-ta-nu da-var et-ha-de-rech a-sher na-a-leh-vah ve-et ha-a-rim a-sher na-vo a-lei-hen.
This verse describes a group of people approaching Moses to send scouts ahead to explore the land they are about to enter. They want to learn about the land’s characteristics, the routes to take, and the cities they will encounter. The words used for God are not present in this verse.
[DEU.1.23] And the matter pleased me, and I took from you twelve men, one man for each tribe. [§]
Va-yitav be-einai ha-davar va-ekach mi-chem shneim asar anashim, ish echad la-shavet.
This verse describes a favorable impression of a matter, and the selection of twelve men, one from each tribe. 'Va-yitav' means 'and it was good' or 'and it pleased'. 'Be-einai' means 'in my eyes'. 'Ha-davar' means 'the matter' or 'the thing'. 'Va-ekach' means 'and I took'. 'Mi-chem' means 'from you'. 'Shneim asar' means 'twelve'. 'Anashim' means 'men'. 'Ish echad' means 'one man'. 'La-shavet' means 'for the tribe'.
[DEU.1.24] And they turned and ascended the mountain, and they came until the Valley of Eshkol, and they scouted it. [§]
Va-yip-nu va-ya-a-lu ha-ha-ra va-ya-vo-u ad-na-chal Esh-kol va-yerag-lu o-tah.
This verse describes the spies turning and ascending the mountain, arriving at the Valley of Eshkol, and scouting it out. 'Va' indicates 'and'. 'Yipnu' means 'they turned'. 'Ya'alu' means 'they ascended'. 'Ha-hara' means 'the mountain'. 'Va-yavo-u' means 'they came'. 'Ad' means 'until' or 'to'. 'Nachal' means 'valley' or 'stream'. 'Eshkol' is a proper name, referring to the Valley of Eshkol. 'Va-yeraglu' means 'they scouted'. 'Otah' refers to 'it' - in this case, the land.
[DEU.1.25] And they took with their hand from the fruit of the land, and they brought it down to us, and they returned to us a report and said, "Good is the land that Yahveh, our Gods, gives to us." [§]
vayikchu beyadam mipri haaretz vayoridu eleinu vayashivu otanu davar vayomru tova haaretz asher-yevaveh eloheinu noten lanu.
This verse describes the return of the spies sent to scout the land of Canaan. They brought back fruit from the land and reported to the Israelites. 'Vayikchu' means 'and they took'. 'Beyadam' means 'with their hand'. 'Mipri haaretz' means 'from the fruit of the land'. 'Vayoridu eleinu' means 'and they brought it down to us'. 'Vayashivu otanu davar' means 'and they returned to us a word (report)'. 'Vayomru' means 'and they said'. 'Tova haaretz' means 'good is the land'. 'Asher-Yevaveh eloheinu noten lanu' means 'that Yahveh, our Gods, gives to us'.
[DEU.1.26] And you refused to ascend, and you rebelled against the command of Yahveh, your Gods. [§]
ve-lo avitem la-alot va-tamru et-pi Yahveh Eloheikhem.
This verse consists of several parts. "ve-lo" means 'and not'. "avitem" is a second person plural perfect verb meaning 'you have refused'. "la-alot" means 'to ascend' or 'to go up'. "va-tamru" means 'and you have rebelled'. "et-pi" is a construct phrase meaning 'against my mouth' or 'against my command'. "Yahveh" is the proper name of God. "Eloheikhem" means 'the Gods of you', i.e. 'your Gods'.
[DEU.1.27] You became angry in your tents, and you said, "In hatred of Yahveh toward us, Yahveh brought us out of the land of Egypt to give us into the hand of the Amorites to destroy us." [§]
Va-te-rahg-nu be-oh-lay-chem va-to-meru be-sin-at Yahveh o-ta-nu ho-tzee-ah-nu may-eretz Mitz-rayim la-tet o-ta-nu be-yad ha-Em-o-ree le-hash-meed-ay-nu.
This verse describes the Israelites complaining and expressing anger towards Yahveh while they were still in their tents. They accused Yahveh of bringing them out of the land of Egypt only to deliver them into the hand of the Amorites to be destroyed.
[DEU.1.28] Why are we going up? Our brothers have disheartened our hearts, saying, "The people are great and tall compared to us. The cities are great and the fortresses are in the heavens. Also, we have seen the sons of Anak there." [§]
anah anachnu olim acheinu hemassu et levaveinu leemor am gadol varam mimenu arim gedolot ubzurot bashamayim vegam benei anakim ra'inu sham.
This verse describes the fear felt by spies sent to investigate the land of Canaan. They report back to the Israelites, describing the inhabitants as powerful and the cities as fortified. 'Anah' indicates a questioning tone, 'anachnu' means 'we', 'olim' refers to going up to the land, 'acheinu' means 'our brothers' (referring to those who will follow), 'hemassu' means 'they melted' (figuratively, disheartened), 'levaveinu' means 'our hearts', 'leemor' means 'to say', 'am' means 'people', 'gadol' means 'great', 'varam' means 'high', 'mimenu' means 'from him/them', 'arim' means 'cities', 'bzurot' means 'fortresses', 'bashamayim' means 'in the heavens', 'benei anakim' means 'sons of Anak', and 'ra'inu sham' means 'we saw there'.
[DEU.1.29] And I said to you, you shall not tremble, and you shall not be afraid of them. [§]
va'omar alechem lo-ta'artsun v'lo-tir'un mehem
This verse consists of a verb (va'omar - and I said), a prepositional phrase indicating to whom something was said (alechem - to you), a negative command (lo-ta'artsun - you shall not tremble), a conjunction (v'lo - and not), another negative command (tir'un - you shall be afraid), and a prepositional phrase indicating from what to be afraid (mehem - from them).
[DEU.1.30] Yahveh, the Gods of your people, who goes before you, He will fight for you, as all that He did with you in Egypt before your eyes. [§]
Yahveh Elohimkem haholekh lifneikhem hu yillachem lakhem kchol asher asa itkem bemitsrayim le'eineikhem.
This verse describes Yahveh, the Gods of your people, as going before you and fighting for you, just as He did for you in Egypt before your eyes. The word 'ha' is the definite article, 'the'. 'Elohimkem' is 'the Gods of you', indicating possession. 'Holekh' means 'going', and 'lifneikhem' means 'before you'. 'Yillachem' means 'He will fight', and 'lakhem' means 'for you'. 'Kchol' means 'all' or 'everything'. 'Asa' means 'did', 'itkem' means 'with you', 'bemitsrayim' means 'in Egypt', and 'le'eineikhem' means 'before your eyes'.
[DEU.1.31] And in the wilderness that you saw, where Yahveh, the Gods, carried you as a man carries his son, throughout all the way that you walked until you came to this place. [§]
u-va-mid-bar asher ra-ita asher ne-sa-cha Yahveh Elohey-cha ka-asher yi-sa-ish et beno be-chol-ha-derech asher ha-lach-tem ad bo-achem ad ha-makom ha-zeh.
This verse describes how Yahveh, the Gods, carried Israel through the wilderness, comparing it to a father carrying his son. 'Midbar' means wilderness. 'Ra-ita' means you saw. 'Ne-sa-cha' means carried you. 'Elohey-cha' is ‘your Gods’. 'Yi-sa-ish' means 'a man will carry'. 'Beno' is ‘his son’. 'Derech' means way or path. 'Halach-tem' means you walked. 'Bo-achem' means you come. 'Ha-makom ha-zeh' is ‘this place’.
[DEU.1.32] And in this word, you do not believe in Yahveh, the Gods your. [§]
oo-vah-dah-var hah-zeh ay-nkem mah-ah-mee-neem bah-Yahveh Eloheykem
This verse consists of several words. 'oo-vah-dah-var' means 'and in the word'. 'hah-zeh' means 'this'. 'ay-nkem' means 'you do not'. 'mah-ah-mee-neem' means 'believe'. 'bah-Yahveh' means 'in Yahveh'. 'Eloheykem' means 'the Gods your'. Together, the verse expresses disbelief in Yahveh, the Gods of the people.
[DEU.1.33] The one who walks before you in the way to scout for you a place to camp, in fire at night to see you in the way which you go in it, and in a cloud daytime. [§]
haholekh lifneikhem baderekh latur lakhem maqom lakhnotekhem baesh lailah lareotkhem baderekh asher telkhu-bah uveanan yomam.
This verse describes the presence of Yahveh accompanying the Israelites during their journey through the wilderness. "Haholekh" means "the one who walks". "Lifneikhem" means "before you". "Baderekh" means "in the way". "Latur" means "to scout". "Lakhem" means "for you". "Maqom" means "place". "Lakhnotekhem" means "to camp". "Baesh" means "fire". "Lailah" means "night". "Lareotkhem" means "to see you". "Asher telkhu-bah" means "which you go in it". "Uveanan" means "and in a cloud". "Yomam" means "daytime".
[DEU.1.34] And Yahveh heard the voice of your words, and He became angry, and He swore to say. [§]
Va-yishma Yahveh et-kol divreichem va-yiktsof va-yishaba leemor.
This verse describes Yahveh hearing the words of the people, becoming angry, and swearing to say something. 'Va-yishma' means 'and He heard.' 'Yahveh' is the proper name of God. 'Et-kol' means 'the voice of'. 'Divreichem' means 'your words'. 'Va-yiktsof' means 'and He was angry'. 'Va-yishaba' means 'and He swore'. 'Leemor' means 'to say'.
[DEU.1.35] If a man sees among these people this evil generation, the good land which I swore to give to your fathers… [§]
Im-yireh ish ba-anashim ha-eleh ha-dor ha-ra ha-zeh et ha-aretz ha-tovah asher nishba'ti lateit la-avoteichem.
This verse describes a person observing the people of that generation. ‘Im-yireh’ means ‘if a man sees’. ‘Ba-anashim’ means ‘among the people’. ‘Ha-eleh’ means ‘these’. ‘Ha-dor ha-ra ha-zeh’ means ‘this evil generation’. ‘Et ha-aretz ha-tovah’ means ‘the good land’. ‘Asher nishba’ti’ means ‘which I swore’. ‘Lateit’ means ‘to give’. ‘La-avoteichem’ means ‘to your fathers’.
[DEU.1.36] Besides me, Caleb son of Jephunneh, he will see it, and to him I will give the land which he walked in, and to his sons, because he completed following Yahveh. [§]
zulati kalev ben yifune hu yirene velo eten et haaretz asher darach bah uvlivanav ya’an asher mile acharei Yahveh.
This verse discusses Caleb, son of Jephunneh, and the land he will see and inherit. It states that because Caleb fully followed Yahveh, the land he walked upon will be given to him and his sons. ‘Zulati’ means ‘besides me’ or ‘other than me’, referring to Joshua. ‘Kalev’ is the name Caleb. ‘Ben’ means ‘son’. ‘Yifune’ is the name Jephunneh. ‘Hu’ means ‘he’. ‘Yirene’ means ‘he will see’. ‘Velo’ means ‘and to him’. ‘Eten’ means ‘I will give’. ‘Haaretz’ means ‘the land’. ‘Asher’ means ‘which’ or ‘that’. ‘Darach’ means ‘he walked’. ‘Bah’ means ‘in it’. ‘Ulivanav’ means ‘and to his sons’. ‘Ya’an’ means ‘because’. ‘Asher’ means ‘that’. ‘Mile’ means ‘he filled’ or ‘he completed’. ‘Acharei’ means ‘after’ or ‘behind’. ‘Yahveh’ is the proper name of God.
[DEU.1.37] Even against me Yahveh has been angered because of you all, to say, “Also you will not enter there.” [§]
gam-bi hit’anaf Yahveh biglalchem le’emor gam-atah lo-tabo sham.
This verse describes God’s anger towards the Israelites, and a specific decree preventing someone (likely Moses) from entering a certain place (likely the Promised Land). “Gam” means also or even. “Bi” means in or against me. “Hit’anaf” means He was angered. “Yahveh” is the proper name of God. “Biglalchem” means because of you all. “Le’emor” means to say. “Gam-atah” means also you. “Lo-tabo” means you will not enter. “Sham” means there.
[DEU.1.38] Yehoshua son of Nun, who stands before you, is the one who will go there. Strengthen him, for he will cause Israel to inherit the land. [§]
Yehoshua bin-Nun ha-omeid lifanecha hu yavo shama oto chazek ki-hu yan-chilenah et-Yisrael.
This verse discusses Yehoshua, son of Nun, who stands before you. It states he will go there, and you should strengthen him, for he will cause Israel to inherit the land. Note that ‘lifanecha’ means ‘before you’ or ‘in your presence’, suggesting this is addressed to someone in authority or to God.
[DEU.1.39] And your offspring, concerning whom you said to plunder, will be, and your sons who do not know today good and evil, they will come there, and to them I will give it, and they will inherit it. [§]
ve-tap-chem asher amar-tem la-vaz yi-hyeh u-ve-neichem asher lo-yadeu ha-yom tov va-ra hem-ma ya-vo sham-mah ve-la-hem et-nen-nah ve-hem yi-rash-u-ha.
This verse discusses the descendants of those who initially spoke of plundering. It states that their offspring, who do not know good and evil, will inherit the land. It details God’s promise to give the land to these descendants and for them to possess it.
[DEU.1.40] And you all, turn for yourselves and go through the wilderness by way of the Sea of Reeds. [§]
ve-at-tem pe-nu la-chem u-se-u ham-mid-bar-ah derech yam-soof
This verse contains commands given to the Israelites. 've-at-tem' means 'and you (plural)'. 'pe-nu la-chem' means 'turn for yourselves'. 'u-se-u' means 'and go'. 'ham-mid-bar-ah' means 'the wilderness'. 'derech' means 'by way of' or 'through'. 'yam-soof' refers to the Sea of Reeds, commonly known as the Red Sea.
[DEU.1.41] And you answered and said to me, "We have sinned to Yahveh." We will go up and we will fight as all that Yahveh the Gods commanded us. And each man girded his weapons of war and we were ready to ascend the mountain. [§]
Va'tanu vo'tomru elai chatanu l'Yahveh anachnu na'aleh v'nilchamim k'chol asher tzivvanu Yahveh Eloheinu vatachgoru ish et keli milchamto vatahinunu la'alot haharah.
This verse describes a people admitting their sin to God and then preparing for war at His command. 'Va'tanu' means 'and you answered'. 'Vo'tomru' means 'and you said'. 'Elai' means 'to me'. 'Chatanu' means 'we have sinned'. 'L'Yahveh' means 'to Yahveh'. 'Anachnu' means 'we'. 'Na'aleh' means 'we will go up'. 'V'nilchamim' means 'and we will fight'. 'K'chol' means 'as all'. 'Asher' means 'that'. 'Tzivvanu' means 'He commanded us'. 'Yahveh Eloheinu' means 'Yahveh the Gods are ours'. 'Vatachgoru' means 'and you girded'. 'Ish' means 'each man'. 'Et keli milchamto' means 'his weapons of war'. 'Vatahinunu' means 'and we were ready'. 'La'alot haharah' means 'to ascend the mountain'.
[DEU.1.42] And Yahveh said to me, "Tell them, 'Do not go up, and do not fight, for I am not in the midst of you. And you will not be struck down before your enemies.' [§]
Va-yo-mer Yahveh eh-lai emor la-hem lo ta-a-lu ve-lo ti-la-cha-mu ki ei-ne-ni be-kir-be-chem ve-lo ti-nag-fu lif-nei oi-vei-chem.
This verse is a direct command from Yahveh to someone, instructing them to tell others not to ascend or fight, as Yahveh will not be present with them, and they will not be defeated before their enemies.
[DEU.1.43] And I spoke to you, but you did not listen. And you rebelled against the mouth of Yahveh, becoming arrogant and ascending the mountain. [§]
va-adabber aleikhem velo shma'tem vatamru et-pi Yahveh vatizdu vata'alu haharah.
This verse recounts God speaking to a people, who did not listen, and instead rebelled against God's mouth (will), becoming arrogant and ascending the mountain. The verbs are in the past tense, indicating completed actions. 'Et-pi' is a construct phrase meaning 'against the mouth of', or more idiomatically, 'against the will of'. 'Harah' is 'the mountain', but it's more accurate to simply say 'the mountain' than 'the mountains' as it refers to a specific location.
[DEU.1.44] And the Amorite who dwells in that hill country went out against you and pursued you, as the bees do, and they struck you in Seir until Chorma. [§]
Va yetze ha Emori ha yoshev ba har ha hu likratechem va yirdfu etchem ka asher ta asina ha dborim va yakhtu etchem bse'ir ad charmah.
This verse describes the Amorites who lived in the hill country coming out to meet the Israelites and pursuing them like bees. They defeated them and afflicted them in Seir, until Chorma.
[DEU.1.45] And you turned and wept before Yahveh, but Yahveh did not hear your voices, and Yahveh did not pay attention to you. [§]
Va-ta-shu-vu va-ti-bku lif-nei Yahveh ve-lo sha-ma Yahveh be-kol-chem ve-lo he-e-zin a-lei-chem.
This verse describes a situation where people turned and wept before Yahveh, but Yahveh did not listen to their voices or pay attention to them. The verbs indicate a past action (they turned, they wept, Yahveh did not hear, Yahveh did not listen). The preposition 'lifnei' means 'before' in the sense of 'in the presence of'.
[DEU.1.46] And you dwelt in Kadesh for many days, as the days that you had dwelt. [§]
va-teesh-boo be-kah-desh ya-meem ra-beem ka-ya-meem a-sher yesh-av-tem
This verse describes the Israelites dwelling in Kadesh for many days, specifically as many days as they previously dwelt elsewhere. 'Va-teesh-boo' means 'and you dwelt'. 'Be-kah-desh' means 'in Kadesh'. 'Ya-meem ra-beem' means 'many days'. 'Ka-ya-meem' means 'as days'. 'A-sher yesh-av-tem' means 'that you dwelt'.
DEU.2
[DEU.2.1] And we turned and traveled through the wilderness by way of the Red Sea, as Yahveh spoke to me, and we went around the mountain of Seir for many days. [§]
vanepen vanissa had’varah derech yam-suf ka’asher dibber Yahveh elai vanasav et-har-se’ir yamim rabim.
This verse describes the Israelites’ journey after leaving Egypt. “vanepen” indicates a turning. “vanissa” means they traveled. “had’varah” refers to the wilderness. “derech” means ‘by way of’, and “yam-suf” is the Red Sea. “ka’asher dibber” means ‘as spoke’, and “Yahveh elai” means ‘Yahveh to me’. “vanasav” means ‘and they went around’, “et-har-se’ir” is ‘the mountain of Seir’, and “yamim rabim” translates to ‘many days.’
[DEU.2.2] And Yahveh said to me, "Say..." [§]
Va-yo-mer Yahveh e-lai le-mor.
This verse begins with a conjunction meaning 'and'. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'E-lai' means 'to me'. 'Le-mor' means 'to say'. Therefore, the verse literally means 'And said Yahveh to me to say'.
[DEU.2.3] Much to you, turn around this mountain. Turn to you, north. [§]
rab-la-chem sov et-ha-har ha-zeh penu la-chem tsafona
This verse contains several key words. "Rab" means great or much. "Lachem" means to you. "Sov" means to turn. "Et" is a grammatical particle marking the definite object. "Ha-har" means the mountain. "Ha-zeh" means this. "Penu" means turn. "Lachem" again means to you. "Tsafona" means north.
[DEU.2.4] And to the people, command to say: You are passing by the border of your brothers, the sons of Esau, who dwell in Seir. And they shall fear you, and you shall be very careful. [§]
ve-et-ha-am tzav le-emor: atem ovrim bigvul acheichem bnei-eysav hayoshevim beseir veyireu michem venishmartem meod.
This verse instructs the people regarding their passage near the descendants of Esau. 'Ve-et-ha-am' means 'and to the people.' 'Tzav' means 'command.' 'Le-emor' means 'to say.' 'Atem' means 'you.' 'Ovrim' means 'passing.' 'Bigvul' means 'the border of.' 'Acheichem' means 'your brothers.' 'Bnei-eysav' means 'sons of Esau.' 'Hayoshevim' means 'those who dwell.' 'Beseir' means 'in Seir.' 'Veyireu' means 'and they shall fear.' 'Michem' means 'from you.' 'Venishmartem' means 'and you shall be careful.' 'Meod' means 'very.'
[DEU.2.5] Do not provoke them, for I will not give you any of their land, not even enough for a foot to tread, because I have given Mount Seir as an inheritance to Esau. [§]
al-titgaru bam ki lo-eten lachem mei-artzam ad midrach kaf-regel ki-yerushah le-eisav natati et-har seir.
This verse contains instructions not to provoke a certain people. It states that God will not give any land from their territory to the Israelites until their foot finds a path. It also clarifies that Mount Seir was given as an inheritance to Esau.
[DEU.2.6] Food you will obtain from them with money, and you will eat. Also, water you will obtain from them with money, and you will drink. [§]
O-khel tish-beh-roo may-it-tam bah-keh-sef vah-oh-khel-tem veh-gam-mayim tik-roo may-it-tam bah-keh-sef oo-shtee-tem.
This verse describes a situation of scarcity and dependence where people are forced to purchase food and water with money from those who possess it. "Ochel" means food. "Tishberu" means you will break or obtain. "Meittam" means from them. "Bakkesef" means with silver, or with money. "Ve'achaltem" means and you will eat. "Gam" means also. "Mayim" means water. "Tikru" means you will obtain. "Ushtitem" means and you will drink.
[DEU.2.7] For Yahveh, the God of you, has blessed you in all the work of your hands. Yahveh knew your going through the great wilderness this one, these forty years. Yahveh, the God of you, was with you, you have not lacked anything. [§]
kee yevaveh eloheemaykah varekhkah bekhol maaseh yadekah yada lekhtekha et-hamidbar hagadol hazeh zeh arbaeem shanah yevaveh eloheemaykah immakh lo khasar tah davar.
This verse speaks of Yahveh, the God of your ancestors, blessing you in all the work of your hands. It describes how Yahveh knew your journey through the great wilderness for forty years and how nothing was lacking to you because Yahveh, your God, was with you.
[DEU.2.8] And we passed by our brothers, the children of Esau, the ones dwelling in Seir, from the way of the Arabah, from Elath and from Ezion-geber. We turned and passed through the way of the wilderness of Moab. [§]
vanabor me'et acheinu benei esav hayosvim beseir miderech haarava me'eilat ume'etzion gaber sunepen vanabor derech midbar moav
This verse describes the Israelites passing by their brothers, the descendants of Esau, who dwell in Seir. They traveled from Elath and Ezion-geber, and journeyed through the wilderness of Moab.
[DEU.2.9] And Yahveh said to me, "Do not distress Moab, nor provoke them to war, because I will not give you any of their land as an inheritance, for I have given the land of Ar to the sons of Lot as an inheritance." [§]
Va-yo-mer Yahveh eh-lai el-tza-rer et-Mo-av ve-al-tit-gar bah-hem mil-cha-mah ki lo-eh-ten le-cha mei-ar-tzo yeru-shah ki liv-nei-Lot na-tati et-ar yeru-shah.
This verse contains instructions from Yahveh to an unnamed person, likely Moses. It instructs them not to provoke Moab or engage them in war, explaining that Yahveh will not grant them any inheritance from Moab's land. This is because the land was designated as an inheritance for the descendants of Lot.
[DEU.2.10] The Emim dwelt there in the past, a people great and numerous and tall like the Anakim. [§]
HaEmim lifanim yashvu bah, am gadol v’rav v’ram ka’anakim.
HaEmim is a people group, likely descended from Ham. ‘Lifanim’ means ‘before’, referring to a time in the past. ‘Yashvu’ means ‘they dwelt’ or ‘they sat’. ‘Bah’ means ‘in it’ or ‘there’. ‘Am’ means ‘people’ or ‘nation’. ‘Gadol’ means ‘great’. ‘V’rav’ means ‘and numerous’. ‘V’ram’ means ‘and tall’. ‘Ka’anakim’ means ‘like the Anakim’, another race of giants.
[DEU.2.11] The Rephaim will be counted also as the Anakim, and the Moabites will call them Emim. [§]
repha'im yehashev-u af-hem ka'anakim vehamo'avim yikre'u lahem emim.
This verse speaks of the Rephaim being counted among the Anakim, and the Moabites calling them Emim. "Rephaim" refers to a race of giants. "Anakim" are also giants, descended from Anak. "Moavim" means Moabites, the people of Moab. "Emim" refers to a race of giants that previously inhabited the area of Moab.
[DEU.2.12] And in Seir the Horites lived previously, and the descendants of Esau inherited it and destroyed them from before them, and they settled in their place, as Israel did to the land of their inheritance, which Yahveh gave to them. [§]
oo-vesair yashvu ha-chorim lifnim oo-vnei esav yirashum vayashmidum mipenehem vayeshvu tachatam ka'asher asa yisrael le'eretz yerushato asher natan Yahveh lahem.
This verse describes the displacement of the Horites by the descendants of Esau and compares this to Israel’s conquest of their own inheritance. 'Seir' refers to the land of Seir. 'Horites' were the original inhabitants. The verse states the descendants of Esau inherited the land of Seir, dispossessing the Horites and then settling there, much like Israel did with the land Yahveh gave them.
[DEU.2.13] Now rise and cross for yourselves the stream Zared, and we will cross the stream Zared. [§]
‘ata qumu ve’ivru lakhem et-nakhal zared vana’avor et-nakhal zared.
‘ata means ‘now’. Qumu is the imperative plural form of ‘to rise’, meaning ‘rise!’ or ‘get up!’. Ve’ivru means ‘and cross’. Lakhem means ‘for yourselves’, indicating who is to cross. Et-nakhal zared means ‘the stream Zared’, where ‘et’ is a grammatical marker and ‘nakhal’ means stream. Vana’avor means ‘and we will cross’. The final ‘et-nakhal zared’ is a repetition of ‘the stream Zared’.
[DEU.2.14] And the days that we walked from Kadesh Barnea until we crossed the Zered Brook were thirty-eight years, until the completion of the passing of the entire generation of fighting men from within the camp, as Yahveh had sworn to them. [§]
veha yamim asher halakhnu mikadesh barnea ad asher avarnu et nakhal zered shloshim ushmonah shanah ad tom kol hador anshei hamilkhama mikerev hamakhane kaasher nishba Yahveh lahem.
This verse details the length of the Israelites’ wandering in the wilderness. It states that the years they walked from Kadesh Barnea until they crossed the Zered Brook were thirty-eight years, until the complete passing of the entire generation of fighting men from within the camp, as Yahveh had sworn to them.
[DEU.2.15] And also the hand of Yahveh was with them to strike them down from within the camp until they were finished. [§]
və-gam yad-yəhōväh hāyəṯā bām ləhumām miqērev hammachanə ʿad tummām.
This verse describes the hand of Yahveh being with them to defeat their enemies from within the camp until they were finished. "yad-yəhōväh" literally means "the hand of Yahveh". "ləhumām" means "to defeat them", specifically to strike them down. "miqērev hammachanə" means "from within the camp". "ʿad tummām" means "until finished" or "until complete".
[DEU.2.16] And it happened, when all the men of war had finished dying from among the people. [§]
va-yhi ka-asher-tamu kol-anshei ha-milchama lamut mikerev ha-am
This verse describes the completion of the dying of all the men of war from among the people. 'Va-yhi' indicates 'and it happened'. 'Ka-asher' means 'as' or 'when'. 'Tamu' signifies 'finished' or 'completed' in the context of dying. 'Kol' means 'all'. 'Anshei' means 'men of'. 'Ha-milchama' means 'the war'. 'Lamut' means 'to die'. 'Mikerev' means 'from among'. 'Ha-am' means 'the people'.
[DEU.2.17] And Yahveh spoke to me, to say. [§]
Va-ye-da-ber Yahveh el-ai le-e-mor.
This verse begins with a conjunction 'and' implied in the verb 'Va-ye-da-ber' meaning 'and spoke'. 'Yahveh' is the proper name of God. 'El-ai' means 'to me'. 'Le-e-mor' means 'to say'. The verse essentially states that God spoke to someone.
[DEU.2.18] You are passing over today the border of Moab, the city of Ar. [§]
Atah ovel hayom et-gevul Moab et-Ar.
This verse is from Numbers 22:1. "Atah" means "you". "Ovel" means "to pass over". "Hayom" means "today". "Et" is a grammatical particle indicating a definite direct object. "Gevul" means "border". "Moab" is the name of a nation. "Ar" is a city.
[DEU.2.19] And you shall not approach the sons of Ammon. Do not harass them and do not stir up conflict with them, because I will not give any of the land of the sons of Ammon to you as inheritance, for I have given it as inheritance to the sons of Lot. [§]
vekarevta mool benei amon al-t'tzureim ve'al-t'tagar bam ki lo eten mei'eretz benei amon lecha yerusha ki livnei lot netatiha yerusha.
This verse is a command regarding the Ammonites. It instructs someone not to approach them with hostility, not to provoke them, and explains that the land of the Ammonites will not be given as inheritance to them, as it was given as inheritance to the descendants of Lot.
[DEU.2.20] The land of the Rephaim will be accounted also it, the Rephaim dwelt in it before, and the Ammonites will call them Zamzumim. [§]
Eretz-refayim tekhashayv af-hee refayim yashvu-bah lefanim vehauammonim yikre’u lahem zamzumim.
This verse describes the land of the Rephaim. ‘Eretz’ means ‘land’. ‘Refayim’ is the name of a people, often translated as giants. ‘Tekhashayv’ means ‘it will be accounted’. ‘Af-hee’ means ‘also it’. ‘Yashvu-bah’ means ‘they dwelt in it’. ‘Lefanim’ means ‘before’. ‘Vehaammonim’ means ‘and the Ammonites’. ‘Yikre’u lahem’ means ‘will call them’. ‘Zamzumim’ is another name for the people.
[DEU.2.21] A great and numerous and tall people, like the Anakim, and Yahveh destroyed them before them, and they inherited their land and dwelt in their place. [§]
am gadol ve-rav va-ram ka-anakim va-yashmidem Yahveh mip-panehem va-yirashum va-yeshvu tachat-tam.
This verse describes a people who were large, numerous, and tall like the Anakim. Yahveh destroyed them and gave their land to another people who then inhabited it.
[DEU.2.22] As the Gods did for the descendants of Esau, those who dwell in Seir, having destroyed the Chori from before them, and they inherited and settled in their place, even until this day. [§]
ka-asher a-sah liv-nei eh-sav ha-yosh-vim be-se-ir asher hish-mid et-ha-chori mip-nei-hem va-yirashum va-yeshvu tach-atam ad ha-yom ha-zeh.
This verse describes what the Gods did for the descendants of Esau, those who dwell in Seir. Specifically, it states that the Gods destroyed the Chori from before them, and the descendants of Esau inherited their land and settled there, up to this very day.
[DEU.2.23] And the Avvim who were living in the courtyards up to Gaza, the Captorim who came from Captor, they were destroyed, and the Captorim settled in their place. [§]
veha’avvim hayoshvim bachatzerim ad-azzah captorim hayotzim micaptor hishmidum vayeshvu tachatam
This verse describes the destruction of the Avvim people who lived in the courtyard areas up to Gaza, and their replacement by the Captorim people who came from Captor. 'Avvim' refers to a people group, often linked to the Philistines. 'Captorim' refers to the people from the land of Captor (Crete). The verse states that the Avvim were destroyed, and the Captorim settled in their place.
[DEU.2.24] Rise up, depart, and cross the Arnon River. See, I have given into your hand Sichon, king of Heshbon the Amorite, and his land, beginning at Rash. And engage him in warfare. [§]
qumu se'u ve'ivru'et nachal arnon; re'eh natati be-yad'cha et sichon melech cheshbon ha'emori ve'et artzo ha'chel rash ve'hitgar bo milchama.
This verse is a command from God to the Israelites. It instructs them to rise up, depart, and cross the Arnon River. God declares that He has given into their hand Sichon, the king of Heshbon the Amorite, and his land, beginning from Rash, and they should engage him in warfare.
[DEU.2.25] On this day I will establish my covenant, and place my fear and reverence upon the face of the peoples under all the heavens, so that when they hear the Gods’ name, they will tremble and be dismayed before the Gods. [§]
ha-yom ha-zeh akhel tet pachdekha ve-yir'atekha al-p'nei ha-amim tachat kol ha-shamayim asher yishma'un shim'ekha ve-ragzu ve-chalu mipanecha.
This verse declares that on this day, a covenant will be established, causing fear and reverence for the Gods to be placed before the peoples under all the heavens, such that when they hear the Gods’ name, they will tremble and be dismayed before the Gods.
[DEU.2.26] And I sent messengers from the eastern desert to Sihon, king of Heshbon, with words of peace, to say. [§]
va-esh-lakh mal-akh-im mi-mid-bar ke-de-mot el-si-khon me-lekh khesh-bon di-vrei sha-lom le-e-mor
This verse describes sending messengers from the desert to Sihon, the king of Heshbon, with words of peace. 'Va-esh-lakh' means 'and I sent.' 'Mal-akh-im' means 'messengers.' 'Mi-mid-bar' means 'from the desert.' 'Ke-de-mot' means 'eastward.' 'El-si-khon' means 'to Sihon.' 'Me-lekh' means 'king.' 'Khesh-bon' is the name of a city. 'Di-vrei sha-lom' means 'words of peace.' 'Le-e-mor' means 'to say.'
[DEU.2.27] I will pass through your land, the path, the path I will go. My right hand and my left will not be restrained. [§]
eh-ev-rah be-ar-tseh-kha bah-deh-rekh bah-deh-rekh eh-laykh lo ah-soor ya-meen oo-seh-mole
This verse describes a journey. The speaker will pass through the land, traveling the path, the path. Neither right hand nor left will be restrained. The words used for 'God' are absent in this verse, instead relying on geographical references. 'ארץ' (eretz) means 'land'. 'דרך' (derekh) means 'path' or 'way'. 'ימין' (yameen) means 'right hand' and 'שׂמֹאול' (seh-mole) means 'left'. The verb 'אֶעְבְּרָ֣ה' (eh-ev-rah) means 'I will pass through'. 'לֹ֥א אָס֖וּר' (lo ah-soor) means 'will not restrain'.
[DEU.2.28] Food for money will break me, and I will eat, and water for money you will give to me and I will drink. I will only pass with my feet. [§]
Okel bakkesef tashbireni veokalti umayim bakkesef titen li veshati ra'ak e'evrah beraglai.
This verse describes a willingness to accept payment for sustenance, even if it means being broken or impoverished in the process. "Okel" means food. "Bakkesef" means with silver, or for money. "Tashbireni" means you break me. "Veokalti" means and I eat. "Umaim" means and water. "Titen li" means you give to me. "Veshati" means and I drink. "Ra'ak" means only, or just. "E'evrah" means I will pass. "Beraglai" means with my feet.
[DEU.2.29] As the descendants of Esau, who dwell in Seir, did to me, and the Moabites, who dwell in Ar, until I cross the Jordan to the land that Yahveh, the Gods our God, is giving to us. [§]
ka-asher asu-li benei eisav hayoshvim biseir vehamo'avim hayoshvim be'ar ad asher e'ebor et hayarden el ha'aretz asher Yahveh Elohimenu noten lanu.
This verse describes how the descendants of Esau, who dwell in Seir, and the Moabites, who dwell in Ar, behaved towards the Israelites. It then speaks of the Israelites crossing the Jordan River to enter the land that Yahveh, their God, is giving to them.
[DEU.2.30] And Sihon, king of Heshbon, did not allow us to pass through his land, for Yahveh, the Gods, had hardened his spirit and strengthened his heart, so that he would be given into your hand, as is happening today. [§]
Velo avah sichon melech cheshbon ha'avirenu bo ki hiksha Yahveh Elohim avadecha et rucho ve'imetz et levavo lema'an titto beyadecha kayom hazeh.
This verse describes how Sihon, the king of Heshbon, refused to allow the Israelites to pass through his land. It explains this refusal was not due to Sihon's own will, but because Yahveh, the Gods, had hardened his spirit and strengthened his heart. The purpose of this hardening was to deliver Sihon into the hands of the Israelites as they were doing on that day.
[DEU.2.31] And Yahveh said to me, "Behold, I have begun to give before you Sihon and his land. The beginning is rash, to sift through his land." [§]
vayomer Yahveh elay re'eh hachloti tet lifanekha et sichon ve'et artzo hachel rash l'reshet et artzo.
This verse describes Yahveh speaking to someone, stating that He has begun to give them Sihon and his land. It continues by saying that the beginning is rash, in order to sift through the land.
[DEU.2.32] And Sichon went out to meet us, he and all his people for battle. Yahveh went out. [§]
Va-yet-say Si-chon li-kre-at-ay-nu hu ve-chol am-o la-mil-cha-mah Yah-tza
This verse describes Sichon going out to meet the Israelites for battle. 'Va-yet-say' means 'and went out'. 'Si-chon' is a proper noun, the name of a king. 'li-kre-at-ay-nu' means 'to meet us'. 'hu' means 'he'. 've-chol am-o' means 'and all his people'. 'la-mil-cha-mah' means 'for battle'. 'Yah-tza' means 'he went out'.
[DEU.2.33] And Yahveh, the Gods our, gave him/it before us, and we struck him/it and his sons and all his people. [§]
va-yit-neh-hu Yahveh Elohim-nu le-fa-neh-nu va-nach ot-o ve-et-ba-nav ve-et-kol-am-o
This verse describes God giving someone or something before them, and they struck it and its sons and all its people. 'Va-yit-neh-hu' means 'and He gave him/it'. 'Yahveh' is the proper name of God. 'Elohim-nu' means 'the Gods our'. 'Le-fa-neh-nu' means 'before us'. 'Va-nach ot-o' means 'and we struck him/it'. 'Ve-et-ba-nav' means 'and his sons'. 'Ve-et-kol-am-o' means 'and all his people'.
[DEU.2.34] We captured all of their cities at that time, and we devoted to destruction every city of the dead, and the women and the children. We left no survivor. [§]
vanilkod et kol araviv ba'et hahu vanachrem et kol ir metim vehannashim vehataf lo hish'arnu sarid.
This verse describes a complete destruction of cities and their inhabitants. "vanilkod" means "we captured". "et" is a direct object marker. "kol araviv" means "all their cities". "ba'et hahu" means "at that time". "vanachrem" means "we devoted to destruction" (utterly destroyed). "kol ir metim" means "every city of the dead" (or every city that was to be destroyed). "vehannashim vehataf" means "and the women and the children". "lo hish'arnu sarid" means "we left no survivor".
[DEU.2.35] Only the beasts did we plunder for ourselves, and the spoil of the cities that we captured. [§]
rak habbehemah bazaznu lanu ush'lal ha'arim asher lakadnu.
This verse describes spoils taken in warfare. "rak" means "only". "habbehemah" means "the beast". "bazaznu" means "we plundered". "lanu" means "to us". "ush'lal" means "and the spoil". "ha'arim" means "the cities". "asher" means "that". "lakadnu" means "we captured".
[DEU.2.36] From Aroer, which is on the edge of the Arnon River, and the city that is in the river, even to Gilead, there was no city that was strong from it. All of this Yahveh, the Gods of our ancestors, gave before us. [§]
may-ar-o-air a-sher al-seph-at-na-chal ar-non ve-ha-eer a-sher ba-na-chal ve-ad-ha-gil-ead lo hay-tah kee-ree-ah a-sher sag-vah mee-men-noo et-ha-kol na-tan Yahveh Elohim-ay-noo le-fa-nay-noo.
This verse describes a territory given to the Israelites. It states that from Aroer, which is on the edge of the Arnon River, and the city that is in the river, up to Gilead, there was no city as strong as it. It concludes by stating that Yahveh, the Gods of our ancestors, gave all of this to them.
[DEU.2.37] Only to the land of the sons of Ammon you did not approach, all the region of the brook Jabbok and the cities of the mountain, and all that Yahveh, the Gods our, commanded. [§]
rak el-eretz bene-ammon lo karavta kol yad nachal yabbok ve-arei hahar ve-kol asher tzivah Yahveh Eloheinu
This verse details a boundary that was not crossed. "rak" means "only". "el-eretz" means "to the land". "bene-ammon" means "of the sons of Ammon". "lo karavta" means "you did not approach". "kol yad nachal yabbok" means "all the hand (region) of the brook Jabbok". "ve-arei hahar" means "and the cities of the mountain". "ve-kol asher tzivah" means "and all that commanded". "Yahveh Eloheinu" means "Yahveh, the Gods our".
DEU.3
[DEU.3.1] Then we turned and went up by the way to Bashan, and Og, king of Bashan, came out to meet us with all his people to battle at Edrei. [§]
vanefen vanaal derech habashan vayetzea og melech habashan likrateinu hu vechol ammo lamichamah edre'i.
This verse describes the Israelites turning and heading towards Bashan. King Og of Bashan came out to meet them with all his people for battle at Edrei.
[DEU.3.2] And Yahveh said to me, "Do not fear him, for into your hand I have given him, and all his people, and his land. And you shall do to him as you did to Sihon, the king of the Amorites, who lived in Heshbon." [§]
Va-yo-mer Yahveh e-lai al-tee-rah o-toh kee be-yad-cha na-tat-tee o-toh ve-et-kol-am-o ve-et-artz-o ve-ah-see-tah lo ka-ah-sher ah-see-tah le-see-chon me-lech ha-em-o-ree a-sher yo-shev be-ches-bon.
This verse comes from Numbers 21:31. It details a command from Yahveh to the Israelites regarding King Og of Bashan. The verse states that Yahveh tells someone (presumably Moses or a leader) not to fear Og, because Yahveh has given him, his people, and his land into their hand. The person is then instructed to treat Og as they treated Sihon, the king of the Amorites who lived in Heshbon.
[DEU.3.3] And Yahveh, our Gods, gave into our hands also Og, the king of Bashan, and all his people. And we struck him until we left him with no remaining survivor. [§]
Va-yiten Yahveh Eloheinu be-yadeinu gam et-Og melech-ha-Bashan ve-et-kol-ammo va-nachehu ad-bil'ti hish'ir-lo sarid.
This verse describes Yahveh, our Gods, giving the people Og, the king of Bashan, and all his people into their hands. They struck him down until they left him with no survivors.
[DEU.3.4] And we captured all of its cities at that time. There was no city that we did not take from them, sixty cities, all the territory of Argob, the kingdom of Og in Bashan. [§]
vanilkod et kol areiv ba'et hahu lo hayta kirya asher lo lakahnu me'itam shishim ir kol hevel argov mamlechet og babashan
This verse describes a conquest where all the cities were captured. It states that no city was left unconquered, specifically mentioning sixty cities throughout the region of Argob, within the kingdom of Og in Bashan.
[DEU.3.5] All these are cities with formations of high walls, gates, and bolts, apart from the cities of the Perazzi, which are very many. [§]
kal-elleh arim be-tzurot homah gevohah delatayim u-briach levad me-arei ha-parazi ha-rabbah me-od.
This verse describes cities with fortified walls and gates. 'Kal-elleh' means 'all these'. 'Arim' means 'cities'. 'Be-tzurot homah' describes the cities as having formations of walls. 'Gevohah' means 'high'. 'Delatayim' means 'gates' (plural). 'U-briach' means 'and bolts'. 'Levad' means 'besides' or 'apart from'. 'Me-arei ha-parazi' means 'from the cities of the Perazzi'. 'Ha-rabbah me-od' means 'very many'. The Perazzi are a people group.
[DEU.3.6] And we utterly destroyed them, as we had done to Sihon, king of Heshbon. We enacted the ban upon every dying city: the women and the little ones. [§]
vanachareem otam kaasher asinu lesichon melech cheshbon hacharem kol-ir metim hannashim vehataf
This verse describes the complete destruction (utter ban) of a city and its inhabitants, similar to what was done to Sihon, the king of Heshbon. 'vanachareem' means 'and we utterly destroyed'. 'otam' means 'them'. 'kaasher asinu' means 'as we did'. 'lesichon melech cheshbon' means 'to Sihon, king of Heshbon'. 'hacharem' means 'the ban' or 'utter destruction'. 'kol-ir metim' means 'every city of the dead' or 'every city, dying'. 'hannashim vehataf' means 'the women and the little ones'.
[DEU.3.7] And all the livestock and the spoils of the cities were plundered for us. [§]
vekhal-habehemah ushlal he'arim bazonu lanu
This verse describes spoils of war. 'vekhal' means 'and all'. 'habehemah' refers to livestock, animals. 'ushlal' means 'and the spoils'. 'he'arim' means 'of the cities'. 'bazonu' means 'were plundered for us'. 'lanu' means 'for us'.
[DEU.3.8] And at that time we took the land from the hand of two kings of the Amorites who were on the other side of the Jordan, from the wadi Arnon to mount Hermon. [§]
vanikkaḥ ba'et hahi'a et-ha'aretz miyad shnei malkhei ha'emori asher be'ever haYarden minnaḥal Arnon ad-har Ḥermon.
This verse describes a taking of the land from two Amorite kings. "vanikkaḥ" means "and we took". "ba'et hahi'a" is "at that time". "et-ha'aretz" is "the land". "miyad" means "from the hand of". "shnei malkhei ha'emori" is "two kings of the Amorites". "asher" means "who/which". "be'ever haYarden" is "on the other side of the Jordan". "minnaḥal Arnon" is "from the wadi Arnon". "ad-har Ḥermon" is "to mount Hermon".
[DEU.3.9] The Sidonians call Mount Chermon Siryon, and the Amorites call it S’nir. [§]
Tsidonim yikreu leChermon Siryon veháEmori yikreu-lo S’nir.
This verse describes how different peoples call the same mountain by different names. "Tsidonim" refers to the Sidonians. "Yikreu" means "they call". "LeChermon" means "to Chermon". "Siryon" is the name the Sidonians give the mountain. "VehaEmori" means "and the Amorites". "Yikreu-lo" means "they call it". "S’nir" is the name the Amorites give the mountain.
[DEU.3.10] All the cities of the plain, and all the Gilead, and all the Bashan, until Salekha and Edrei, cities of the kingdom of Og in the Bashan. [§]
kol 'arei hamishor vechol-hagile'ad vechol-habashan 'ad-salekha ve'edre'i 'arei mamlekhet 'og babashan.
This verse lists cities and regions. "kol" means all. "arei" means cities. "hamishor" means the plain. "vechol" means and all. "hagile'ad" means the Gilead. "habashan" means the Bashan. "'ad" means until. "salekha" and "'edre'i" are place names. "mamlekhet" means kingdom. "'og" is a proper noun, a king's name. "babaashan" means in the Bashan.
[DEU.3.11] For only Og, king of Bashan, remained of the leftover Rephaim. Behold, his bed is an iron bed; is this not in Rabbah of the people of Ammon? It is nine cubits long and four cubits wide, according to the cubit of a man. [§]
ki rak-og melek habashan nish'ar miyeter harfa'im; hineh er'so eres barzel halo hi va'rabbat benei ammon tesha amot orchah v'arba amot revavah be'amat-ish.
This verse describes the remaining giant, Og, king of Bashan. It notes his exceptionally large iron bed, which is located in Rabbah, the city of the Ammonites. The dimensions of the bed are given in cubits, based on the size of a man.
[DEU.3.12] And the land this we inherited at the time that was from Aroer, which is on the river Arnon, and half of the mountain Gilead, and its cities, I gave to Reuben and to Gad. [§]
ve'et-ha'aretz ha'zot yarashnu ba'et ha'hi me'arorer asher al nachal arnon v'chatzi har ha'gilad v'areiayv natati la'ruveni v'lagadi.
This verse describes the inheritance given to the tribes of Reuben and Gad. It states that they inherited the land "at that time" from Aroer, which is on the Arnon River, and half of Mount Gilead with its cities. 've'et' means 'and the'. 'ha'aretz' means 'the land'. 'ha'zot' means 'this'. 'yarashnu' means 'we inherited'. 'ba'et' means 'at the time'. 'ha'hi' means 'that'. 'me'arorer' means 'from Aroer'. 'asher' means 'which'. 'al' means 'on'. 'nachal' means 'river'. 'arnon' is a place name. 'v'chatzi' means 'and half of'. 'har' means 'mountain'. 'gilad' is a place name. 'v'areiayv' means 'and its cities'. 'natati' means 'I gave'. 'la'ruveni' means 'to Reuben'. 'v'lagadi' means 'and to Gad'.
[DEU.3.13] And the remainder of Gilead and all of Bashan, the kingdom of Og, I gave to the half tribe of Manasseh. All of the region of Argov, to all of Bashan, that land will be called the land of the Refaim. [§]
ve-yeter ha-gil'ad ve-chol ha-bashan mam-lechet og natatti la-chatsi shevet ha-menashe kol chevel ha-argov le-chol ha-bashan ha-hu yikarei eretz refaim.
This verse describes the allocation of land after battles. 'Gil'ad' and 'Bashan' are geographical regions. 'Og' is the name of a king. 'Menashe' is the name of a tribe of Israel. 'Argov' is a region within Bashan. 'Refaim' refers to a people group or giants who previously inhabited the land. The verb 'natatti' means 'I gave'. 'Yikarei' means 'will be called'.
[DEU.3.14] Ya'ir, son of Manasseh, took all the region of Argob, up to the border of the Geshurites and the Ma'achites, and he called them by his name, the settlements of Ya'ir, until this day. [§]
Ya'ir ben-Menasheh laqach et kol chevel Argob ad-gvul ha-Geshuri ve-ha-Ma'akhati vayikra otam al-shmo et ha-Bashan chavvot Ya'ir ad ha-yom ha-zeh.
This verse describes Ya'ir, son of Manasseh, taking possession of the territory of Argob and up to the border of the Geshurites and Ma'achites, and naming the area after himself, calling it the settlements of Ya'ir, a name that continues to this day.
[DEU.3.15] And to Machir I gave the Gilead. [§]
oo-leh-mah-heer na-tah-tee et-hah-gil-ahd
This verse describes a giving or allotment. 'oo' is a conjunction meaning 'and'. 'leh-mah-heer' means 'to Machir'. 'na-tah-tee' is the first person singular perfect tense of the verb 'natan' meaning 'I gave'. 'et' is a direct object marker. 'hah-gil-ahd' means 'the Gilead'.
[DEU.3.16] And to Reuben and Gad, I gave from the Gilead and up to the Arnon River, within the river and its border, and up to the Jabbok River, the river serving as a border with the descendants of Ammon. [§]
v'laru'veynee v'l'gadee natattee min-ha'gil'ad v'ad-nachal arnon tokh ha'nachal u'gvul v'ad yabbok ha'nachal g'vul b'nee amon.
This verse describes the allocation of land to the tribes of Reuben and Gad. It states that land was given to them from the Gilead region, extending to the Arnon River, within the river and its border, and up to the Jabbok River, which serves as their border with the Ammonites.
[DEU.3.17] And the desert and the Jordan and the boundary from Kinneret and to the desert sea, the salt sea, under the vineyards of Pisgah eastward. [§]
veha'arava vehayarden ugvul mikkenret ve'ad yam ha'arava yam hamelach takhat ashdoth happisga mizracha.
This verse describes a geographical boundary. 'Veha'arava' means 'and the desert'. 'Vehayarden' means 'and the Jordan'. 'Ugvul' means 'boundary'. 'Mikkenret' means 'from Kinneret' (Sea of Galilee). 'Ve'ad' means 'and to'. 'Yam ha'arava' means 'the desert sea'. 'Yam hamelach' means 'the salt sea' (Dead Sea). 'Takhat' means 'under' or 'south of'. 'Ashdoth happisga' means 'the vineyards of Pisgah'. 'Mizracha' means 'eastward'.
[DEU.3.18] I commanded you at that time, saying: Yahveh, the Gods of you, has given to you this land to inherit. Strong warriors will go forward before your brothers, the children of Israel, all men of valor. [§]
va’atzav et’chem ba’et ha’hu le’emor: Yahveh Elohimchem natan lachem et ha’aretz ha’zot lirishtah, chalutzim ta’avru lifnei acheichem bnei Yisrael kol benei chail.
This verse recounts a command given at an earlier time. It states that Yahveh, the Gods of them, gave them the land to inherit, and that strong warriors will go ahead of their brothers, the children of Israel.
[DEU.3.19] Only your women, your children, and your livestock – I have known that you have great livestock. They will dwell in your cities that I have given to you. [§]
rak neshechem vetafchem umiknechem yada'ti ki mikneh rav lachem yeshvu be'arechem asher natati lachem.
This verse addresses a group of people, likely Israelites, and concerns their possessions. 'rak' means 'only'. 'neshechem' means 'your women'. 'tafchem' means 'your children'. 'miknechem' means 'your livestock'. 'yada'ti' means 'I have known'. 'ki' means 'that' or 'because'. 'mikneh rav' means 'great livestock'. 'lachhem' means 'to you'. 'yeshvu' means 'they will dwell'. 'be'arechem' means 'in your cities'. 'asher' means 'that' or 'which'. 'natati lachem' means 'I have given to you'. The verse essentially states that the speaker knows they have many possessions and these possessions will remain in the cities given to them.
[DEU.3.20] Until Yahveh allows your brothers to be like you, and they also inherit the land that Yahveh, the Gods of you, gives to them beyond the Jordan River, you will each return to the inheritance that I have given to you. [§]
ad asher yanich Yahveh la'acheichem kachem veyarshu gam hem et ha'aretz asher Yahveh Eloheichem noten lahem be'ever haYarden veshavtem ish lirushato asher natati lachem.
This verse discusses the inheritance of land. It refers to Yahveh (the divine name) and Elohim (the Gods) and describes a time when the brothers of those addressed will also possess land, east of the Jordan River, just as they have. It concludes with each person returning to the inheritance given specifically to them.
[DEU.3.21] And to Joshua I commanded at that time, saying, “Your eyes have seen all that Yahveh, the Gods your, has done to these two kings. Thus will Yahveh do to all the kingdoms that you are about to pass through.” [§]
ve'et-y'hoshu'a tziveiti ba'et hahu le'emor einecha ha'ro'ot et kol-asher asa YHVH eloheichem lishnei ha'melachim ha'eleh ken-ya'aseh YHVH l'chol-ha'mamlakot asher ata over shama.
This verse describes a command given to Joshua. It states that what Joshua's eyes have seen happen to two kings will also happen to all the kingdoms he is about to pass through. The names used are: 'Y'hoshu'a' (Joshua), 'YHVH' (Yahveh), and 'eloheichem' (the Gods your). The verse uses imperative verbs and describes a prophetic declaration.
[DEU.3.22] Do not fear them, for Yahveh, the Gods your God, is the one who fights for you. [§]
lo tee-rah-oom kee Yahveh Elohim-kem hu ha-neel-chahm lah-chem.
This verse contains several key names for God and a command. 'Lo' means 'not'. 'Tee-rah-oom' is the second person plural imperative of the verb 'to fear', so it means 'do not fear'. 'Kee' means 'for' or 'because'. 'Yahveh' is the proper name of God. 'Elohim' means 'the Gods'. 'Kem' is a possessive pronoun meaning 'your'. 'Hu' means 'He'. 'Ha-neel-chahm' means 'the one who fights'. 'Lah-chem' means 'for you'.
[DEU.3.23] And I pleaded to Yahveh at that time, saying: [§]
va’etchanan el-Yahveh ba’et ha’hu le’emor
This verse begins with 'va’etchanan' which means 'and I pleaded'. 'El' means 'to' or 'toward', and 'Yahveh' is the proper name of God. 'Ba’et ha’hu' means 'at that time'. 'Le’emor' means 'to say' or 'saying'. The verse describes a plea made to Yahveh at a specific time, followed by what was said.
[DEU.3.24] My Lord Yahveh, you have begun to show your servant your greatness and your strong hand. Who is a god in the heavens and on the earth who will do as your works and as your power? [§]
Adonai Yahveh Attah HaHillota LeHareot Et Avdecha Et Godlech VeEt Yadecha HaChazakah Asher Mi El BaShamayim UBaAretz Asher Yaaseh KeMaaseicha VeKigvurotech.
This verse expresses recognition of Yahveh’s power and uniqueness. "Adonai" is addressed as "my Lord." "Yahveh" is the proper name of God. "Attah" means "you." "HaHillota" means "you have begun." "LeHareot" means "to show." "Et Avdecha" means "your servant." "Et Godlech" means "your greatness." "VeEt Yadecha HaChazakah" means "and your strong hand." "Asher Mi El BaShamayim UBaAretz" means "who is a god in the heavens and on the earth". "Asher Yaaseh KeMaaseicha VeKigvurotech" means "who will do as your works and as your power?"
[DEU.3.25] I request to cross over and to see the good land which is beyond the Jordan, this good mountain and Lebanon. [§]
e'evrah-nah v'ereh et-ha'aretz ha'tovah asher b'ever haYarden hahar hatov hazeh v'haLevanon.
This verse details a request to view the good land beyond the Jordan River, specifically the good mountain and Lebanon. 'E'evrah-nah' indicates a request to cross over. 'Ha'aretz' means 'the land', and 'hatov' means 'the good'. 'B'ever' means 'beyond'. 'HaYarden' is 'the Jordan'. 'Hahar' means 'the mountain'. 'Hazeh' means 'this'. 'HaLevanon' is 'Lebanon'.
[DEU.3.26] And Yahveh became angered with me on your behalf, and did not listen to me. And Yahveh said to me, "Enough for you, do not continue to speak to me any further concerning this matter." [§]
va-yit-ah-veh-er Yahveh bee le-mah-an-chem ve-lo sha-mah eh-lai va-yo-mer Yahveh eh-lai rav-lach al-to-sef da-ber eh-lai od ba-da-var ha-zeh.
This verse describes a situation where Yahveh became angry with someone on behalf of others, refused to listen to that person, and then told them not to speak to Yahveh further about this matter. 'Va-yit-ah-veh-er' indicates that Yahveh became angered, it's a verb form derived from the name Yahveh. 'Le-mah-an-chem' means 'on behalf of you all'. 'Rav-lach' is literally 'much to you' which in context means 'enough'. 'Al-to-sef' means 'do not add' or 'do not continue'. 'Ba-da-var ha-zeh' means 'concerning this matter'.
[DEU.3.27] Ascend to the head of Pisgah, and lift up your eyes toward the sea, toward the north, toward the south, and toward the east, and see with your eyes, for you will not cross this Jordan. [§]
aleh rosh hapisgah vesah einecha yamah vetziphonah vteimanah umizrachah ure’eh be’einecha ki lo ta’avor et hayarden hazeh.
This verse instructs someone to ascend to the peak of Pisgah, lift their eyes towards the sea, north, south, and east, and look with their eyes, for they will not cross the Jordan River.
[DEU.3.28] And command Joshua and strengthen him and encourage him, because he will pass before this people, and he will cause them to inherit the land that you will see. [§]
ve-tsav et-y’hoshua ve-khazkehu ve-emtzehu ki-hu ya’avor lifnei ha-am ha-zeh ve-hu yanikhil otam et-ha-aretz asher tira’eh.
This verse instructs someone to command, strengthen, and encourage Joshua, because he will lead the people and cause them to inherit the land that will be shown.
[DEU.3.29] And we camped in the valley opposite the house of Peor. [§]
va-neh-shev bah-gah-yee moo-le beet peh-ore
This verse describes a location where the Israelites camped. ‘Va-neh-shev’ means ‘and we sat’ or ‘and we camped’. ‘Bah-gah-yee’ means ‘in the valley’. ‘Moo-le’ means ‘opposite’ or ‘facing’. ‘Beet peh-ore’ refers to a place named ‘House of Peor’. Peor was a Moabite deity. Therefore, the verse describes the Israelites camping in the valley facing the sanctuary of the god Peor.
DEU.4
[DEU.4.1] And now, Israel, listen to the laws and to the judgments which I teach you to do, in order that you may live and you shall come and inherit the land which Yahveh, the Gods of your fathers, is giving to you. [§]
ve'atah yisrael shma el-hachukim ve'el-hamishpatim asher anochi melameid etchem la'asot lema'an tichyu uvatem virishtem et-ha'aretz asher Yahveh elohei avoteichem noten lachem.
This verse is a call to Israel to listen to the laws and judgments being taught to them. It emphasizes that obedience to these laws will lead to life and the inheritance of the land promised to their ancestors by Yahveh, the Gods of their fathers. 'Ve'atah' means 'and now'. 'Yisrael' is Israel. 'Shma' means 'hear' or 'listen'. 'El' is 'God'. 'Hachukim' means 'the laws'. 'Hamishpatim' means 'the judgments'. 'Asher' means 'which'. 'Anochi' means 'I'. 'Melameid' means 'teach'. 'Etchem' means 'you'. 'La'asot' means 'to do'. 'Lema'an' means 'in order that'. 'Tichyu' means 'you may live'. 'Uvatem' means 'and you shall come'. 'Virishtem' means 'and you shall inherit'. 'Ha'aretz' means 'the land'. 'Elohei' means 'the Gods of'. 'Avoteichem' means 'your fathers'. 'Noten' means 'giving'. 'Lachem' means 'to you'.
[DEU.4.2] Do not add to the word that I command you, and do not subtract from it. Keep the commandments of Yahveh, the Gods of you, which I command you. [§]
lo to-si-foo al-ha-da-var a-sher a-no-chi me-tza-veh et-chem ve-lo ti-gre-oo mi-men-nu li-shmor et-mitz-vot Yahveh Eloheichem a-sher a-no-chi me-tza-veh et-chem.
This verse is a command not to add to or subtract from the words that 'I' (God) command you, but to keep the commandments of Yahveh, the Gods of you, which 'I' command you.
[DEU.4.3] Your eyes have seen what Yahveh did at Baal Peor, for every man who followed Baal Peor was destroyed by Yahveh, your God, from among you. [§]
ay-ney-chem ha-ro-ot et a-sher-ah-sah Yahveh be-va-al pe-or ki kol-ha-ish a-sher ha-lach a-char-ei va-al pe-or hish-meed-o Yahveh Elohim-cha mi-kir-beh-cha.
This verse describes what the people saw regarding Yahveh's actions at Baal Peor. It states that everyone who followed Baal Peor was destroyed by Yahveh, their God, from among them.
[DEU.4.4] And you who are clinging to Yahveh, the Gods who are your God, are all alive today. [§]
ve-atem ha-devēqim ba-Yahveh Elohim-kem ḥayyim kull-kem ha-yom.
This verse addresses a group of people and states they are clinging to Yahveh, the Gods who are their God, and are all alive today. 'Devēqim' is plural, meaning 'those who cling'. 'Elohim-kem' is a combination of 'the Gods' and 'your', forming 'the Gods who are your God'.
[DEU.4.5] Behold, I have taught you laws and judgements, as Yahveh, the Gods, commanded me to do, within the land that you are going there to inherit. [§]
re'eh limadti etkhem hukkim u mishpatim ka'asher tzivani YHVH Elohay la'asot ken be'kerev ha'aretz asher atem ba'im shama le'rishtah.
This verse begins with an appeal to ‘see’ or ‘behold’ and continues by stating that the speaker has taught the people laws and judgements. These laws and judgements were commanded by Yahveh, the Gods, to be done within the land that they are going to inherit.
[DEU.4.6] And you will keep and do, for this is your wisdom and your understanding in the eyes of the peoples who will hear all these laws, and they will say, “Surely this is a wise and insightful nation, this great people.” [§]
u-sh'mar-tem v'a-sitem ki hee chok-ma-tchem u-vi-na-tchem l'ei-nei ha-am-im asher yishma-un et kol-ha-chuk-im ha-eleh v'am-ru rak am-chakam v'navon ha-goy ha-gadol ha-zeh.
This verse discusses the observance of laws and the resulting perception of the Israelites by other nations. It states that keeping the laws will demonstrate the wisdom and understanding of the Israelites to the surrounding peoples. When the nations hear of these laws, they will recognize the Israelites as a wise, insightful, and great people.
[DEU.4.7] For which great nation has the Gods close to it, as Yahveh, our God, is to us in all our calling to Him? [§]
ki mi-goy gadol asher-lo elohim kerovim elav kayehuveh eloheinu bekhal-kare’enu elav.
This verse asks a rhetorical question about which nation has gods as close to them as Yahveh, our God, is to us whenever we call to Him.
- 'ki' means 'for' or 'because'
- 'mi' means 'who' or 'which'
- 'goy' means 'nation'
- 'gadol' means 'great'
- 'asher' means 'who' or 'which'
- 'lo' means 'to him' or 'his'
- 'elohim' means 'the Gods' (plural)
- 'kerovim' means 'close'
- 'elav' means 'to him'
- 'kayehveh' means 'as Yahveh'
- 'eloheinu' means 'our God'
- 'bekhal' means 'in all' or 'whenever'
- 'kare’enu' means 'our calling'
- 'elav' means 'to him'
[DEU.4.8] And which nation is great, to whom belong statutes and judgements that are righteous, like all of this law that I am giving before you today? [§]
Oo-mee goy ga-dol, a-sher-lo hoo-kim oo-mish-pa-tim tza-di-kim ke-chol ha-to-rah ha-zot a-sher a-no-chi no-ten lif-ne-chem ha-yom.
This verse asks which nation possesses righteous laws and judgements like the Torah being given. 'Goy' refers to a nation or people. 'Hukim' are statutes or laws. 'Mishpatim' are judgements or rulings. 'Tza-di-kim' means righteous. 'Torah' means law or instruction. 'Anochi' is 'I'. 'Lifnechem' is 'before you'. 'Hayom' is 'today'.
[DEU.4.9] Only guard yourself and greatly guard your life lest you forget the things that your eyes saw and lest they depart from your heart all the days of your life, and you shall make them known to your sons and to the sons of your sons. [§]
rak hishamer lecha ushmor nafshecha meod pen-tishkach et-hadvarim asher-rau eineicha upen-yasuru milevavcha kol yemei chayyecha vehoda'tam levaneicha ulivnei baneicha.
This verse is a command to remember and pass on witnessed events. 'Rak' means 'only' or 'just'. 'Hishamer' is a command to 'guard yourself'. 'Lecha' means 'to you'. 'Ushmor' is another command meaning 'and guard'. 'Nafshecha' means 'your soul/life'. 'Meod' means 'very much'. 'Pen' means 'lest/that not'. 'Tishkach' means 'you forget'. 'Et-hadvarim' means 'the things'. 'Asher-rau' means 'that saw'. 'Eineicha' means 'your eyes'. 'Upen-yasuru' means 'and they not depart'. 'Milevavcha' means 'from your heart'. 'Kol yemei chayyecha' means 'all the days of your life'. 'Vehoda'tam' means 'and you shall make known'. 'Levaneicha' means 'to your sons'. 'Ulivnei baneicha' means 'and to the sons of your sons'.
[DEU.4.10] It was a day when you stood before Yahveh, the Gods, at Horeb, when Yahveh said to me, "Gather the people to me, and I will let them hear my words, so that they may learn to fear me all the days they live on the land, and their children will learn to do the same." [§]
yohm asher amadta lifnei Yahveh Eloheykha bechorev be'emor Yahveh elai hakhel-li et-ha'am ve'ashmi'em et-devarai asher yilmedun lir'ah otii kol-ha'yamim asher hem hayyim al-ha'adamah ve'et-beneihem yelam'dun.
This verse describes a time when the people stood before Yahveh, the Gods, at Horeb. Yahveh spoke to Moses, commanding him to gather the people so that Yahveh could let them hear Yahveh’s words, so that they might learn to fear Yahveh all the days they live on the land, and to teach their children to do the same.
[DEU.4.11] You drew near and stood beneath the mountain, and the mountain burned with fire up to the heart of the heavens, darkness, cloud, and mist. [§]
va-tik-re-von va-ta-am-doon ta-chat ha-har ve-ha-har bo-air ba-esh ad-lev ha-shamayim choshech anan va-arafel
This verse describes the approach of the people to the mountain and the dramatic visual phenomena accompanying it. "Tikrevon" indicates they drew near. "Ta'amdoon" means they stood. "Chat ha-har" means under the mountain. "Ha-har bo'er ba-esh" means the mountain burned with fire. "Ad-lev ha-shamayim" describes the fire reaching to the heart of the heavens. "Choshech anan va-arafel" means darkness, cloud, and mist.
[DEU.4.12] And Yahveh spoke to you from within the fire, a voice of words you are hearing, and an appearance you are not seeing, except for a voice. [§]
vay-da-ber Yahveh a-lei-chem mi-toch ha-esh, kol de-var-im a-tem sho-mei-im, u-tmu-nah ein-chem ro-im zu-lat-i kol.
This verse describes God speaking to the people from within the fire. They hear a voice, but they do not see a form or appearance, only a voice. 'Yahveh' is the proper name of God. 'Devarim' means 'words,' and is plural. 'Zu-lat-i' means 'besides me.'
[DEU.4.13] And He told you about His covenant that He commanded you to do, the Ten Words, and He wrote them upon two tablets of stone. [§]
va-yagged lakhem et-brit-o asher tsiva et-khem la-asot asheret ha-devarim va-yiktevem al-shnei luchot avanim
This verse describes God telling the people about the covenant He commanded them to do, namely the Ten Words, and that He wrote them upon two tablets of stone. Let's break down the names: ‘Brit’ means ‘covenant’, and will be translated as such. The verb forms are standard narrative past tense. ‘Luchot’ means ‘tablets’.
[DEU.4.14] And Yahveh commanded me at that time to teach you laws and judgements, so that you may perform them in the land that you are crossing over there to inherit. [§]
ve’oti tzivah YHVH ba’et hahu lelamed etkhem chukkim u’mishpatim la’asotkem otam ba’aretz asher atem ovrim shamma lerishta
This verse describes a command given to someone by Yahveh to teach laws and judgements to others. The purpose of teaching these laws and judgements is so that they may perform them in the land that they are crossing over to inherit.
[DEU.4.15] And you shall very much guard your souls, for you did not see any image on the day that Yahveh spoke to you at Horeb from within the fire. [§]
ve-nish-mar-tem me-od le-naf-sho-tei-chem ki lo re-i-tem kol-tem-u-nah be-yom di-ber Yahveh a-lei-chem be-chorev mi-toch ha-esh.
This verse is a warning against creating images of God. 've-nish-mar-tem' means 'and you shall guard'. 'me-od' means 'very much'. 'le-naf-sho-tei-chem' means 'for your souls'. 'ki' means 'for' or 'because'. 'lo re-i-tem' means 'you did not see'. 'kol-tem-u-nah' means 'any likeness' or 'any image'. 'be-yom' means 'on the day'. 'di-ber Yahveh' means 'Yahveh spoke'. 'a-lei-chem' means 'to you'. 'be-chorev' means 'at Horeb'. 'mi-toch ha-esh' means 'from within the fire'.
[DEU.4.16] Lest you corrupt yourselves, and you make for yourselves an idol, the image of every symbol, a form of male or female. [§]
pen-tash-chit-oon va-ah-see-tem lah-chem pesel tem-oo-nat kol-sa-mel tav-neet za-char o no-ke-vah
This verse is a prohibition against making idols. 'Pen' means 'lest' or 'that not'. 'Tashchit' means 'to destroy' or 'corrupt', so 'pen tashchit' implies 'lest you corrupt yourselves'. 'Va'asitem' means 'and you make'. 'Lachem' means 'for yourselves'. 'Pesel' means 'idol' or 'sculpture'. 'Temunat' means 'image' or 'likeness'. 'Kol-samel' means 'every symbol'. 'Tavnit' means 'form' or 'pattern'. 'Zachr' means 'male' and 'no-ke-vah' means 'female'.
[DEU.4.17] The pattern of all beasts that are on the earth is the pattern of all birds with wings that fly in the heavens. [§]
tabnit kol-behemah asher ba'aretz tabnit kol-tzipor kanaph asher ta'uf bashamayim.
This verse describes the pattern or form of all beasts on the earth and all birds with wings that fly in the heavens. "Tabnit" means pattern or form. "Kol" means all. "Behemah" refers to beasts or livestock. "Asher" is a relative pronoun, meaning "which" or "that". "Ba'aretz" means "on the earth". "Tzipor" means bird. "Kanaph" means wing or fin. "Ta'uf" means to fly. "Bashamayim" means "in the heavens".
[DEU.4.18] The form of all creatures that move on the land is the form of all fish that are in the waters under the land. [§]
tavnit kol romes ba'adamah; tavnit kol dagah asher bamayim mitachat la'aretz.
This verse describes the form or pattern of all living creatures on land and in the water. "Tavnit" means form, pattern, or image. "Kol" means all. "Romes" refers to creatures that creep or move on the ground. "Ba'adamah" means on the land. "Dagah" means fish. "Asher" means which or that. "Bamayim" means in the waters. "Mitachat" means under or beneath. "La'aretz" means the land or earth.
[DEU.4.19] And beware lest you lift your eyes to the heavens and see the sun and the moon and the stars, all the host of the heavens, and be led astray and bow down to them and serve them, which Yahveh, the Gods, your God has apportioned to all the peoples under all the heavens. [§]
oo-fen-tee-sah ee-nay-kah hah-shah-mah-yim veh-rah-ee-tah et hah-sheh-mesh veh-et hah-yah-rehch veh-et hah-koh-chah-veem kol tzeh-vah hah-shah-mah-yim veh-nee-dah-chtah veh-heeshtah-hah-veet lah-hem vah-ah-vahd-tah-m ah-sher khah-lahk yeh-vah-veh el-oh-hey-kah oh-tahm leh-chol hah-ahm-eem tah-khat kol hah-shah-mah-yim.
This verse warns against worshipping celestial bodies. It states that one should not lift their eyes to the heavens and worship the sun, moon, and stars, which Yahveh, the Gods, has apportioned to all the peoples under all the heavens. The words are a direct address, warning against the practice of idolatry common to neighboring nations. ‘El’ represents ‘God’ or ‘the Gods,’ ‘YHVH’ is directly translated as ‘Yahveh,’ and the verse utilizes direct commands and descriptive clauses.
[DEU.4.20] And God took you all, and He brought you all out from the furnace of iron, from Egypt, to be for Him a people, an inheritance, as this day. [§]
ve-et-chem lakach Yahveh vayotzi etchem mikur habarzel mimitzrayim lihiyot lo leam nachalah kayom hazeh.
This verse describes God taking the Israelites out of Egypt. 've-et-chem' means 'and you all'. 'lakach' means 'took'. 'Yahveh' is the proper name of God. 'vayotzi' means 'and He brought out'. 'etchem' means 'you all'. 'mikur habarzel' means 'from the furnace of iron,' which is a metaphorical reference to Egypt's harsh slavery. 'mimitzrayim' means 'from Egypt'. 'lihiyot lo' means 'to be for Him'. 'leam' means 'a people'. 'nachalah' means 'inheritance'. 'kayom hazeh' means 'as this day'.
[DEU.4.21] And Yahveh was angered with me because of your words, and Yahveh swore that I would not cross the Jordan River and not enter the good land which Yahveh, your Gods, is giving to you as an inheritance. [§]
Va-yahveh hit’annef-bi al-divreichem va-yishabea livelti avri et-hayarden u-livelti vo el-ha-aretz ha-tova asher yahveh eloheykha noten lecha nachalah.
This verse describes Yahveh’s anger towards the speaker because of the words of others, and Yahveh’s oath that the speaker will not cross the Jordan River, nor enter the good land which Yahveh, their Gods, is giving to them as an inheritance.
[DEU.4.22] For I am dying in this land, I will not cross the Jordan. But you will cross, and you will inherit this good land. [§]
ki anokhi met ba'aretz ha'zot, eineni over et-ha-Yarden, ve'atem overim, virishtem et-ha'aretz ha'tova ha'zot.
This verse contains several key names and words. "anokhi" means "I". "met" means "dying" or "dead". "ha'aretz" means "the land". "ha'Yarden" means "the Jordan". "atem" means "you" (plural). "virishtem" means "and you shall inherit". The verse is spoken by Moses to the Israelites, informing them that he will not cross the Jordan River into the Promised Land, but they will, and they will inherit the good land.
[DEU.4.23] Guard yourselves lest you forget the covenant of Yahveh, the Gods, which He made with you, and do not make for yourselves an image of anything that Yahveh, the Gods, has commanded you. [§]
hishmareu lakhem pen tishkechu et brit Yahveh Elohim aleikhem asher karat imakhem vaasitem lakhem pesel temunat kol asher tsivkha Yahveh Elohim aleikha.
This verse is a warning against forgetting the covenant with Yahveh, the Gods, and against creating idols. 'Hishmareu' means 'guard yourselves'. 'Lakhem' means 'for you'. 'Pen' is 'lest'. 'Tishkechu' is 'you forget'. 'Brit' is 'covenant'. 'Aleikhem' means 'with you'. 'Asher' means 'which'. 'Karat' means 'He made'. 'Imakhem' means 'with you'. 'Vaasitem' means 'and you make'. 'Pesel' means 'image' or 'idol'. 'Temunat' means 'likeness of'. 'Kol' means 'all'. 'Tsivkha' means 'He commanded you'. 'Aleikha' means 'to you'.
[DEU.4.24] For Yahveh, the Gods of you, is a consuming fire. He is a God of jealousy. [§]
ki Yahveh Elohimcha esh okhela hu el kana
This verse states a characteristic of Yahveh, the God of Israel. It declares that Yahveh is a consuming fire and a jealous God. 'ki' means 'for' or 'because'. 'Yahveh' is the proper name of the God of Israel. 'Elohimcha' means 'your Gods'. 'esh' means 'fire'. 'okhela' means 'consuming' or 'eating'. 'hu' means 'He'. 'el' means 'God'. 'kana' means 'jealous'.
[DEU.4.25] For you will bear sons and the sons of sons, and you will dwell in the land, and you will corrupt it. And you will make a carved image in the likeness of everything, and you will do evil in the eyes of Yahveh, the Gods of your ancestors, to provoke Him. [§]
ki-to-lid ba-nim u-ve-nei ba-nim ve-no-shan-tem ba-a-retz ve-hish-cha-tem va-a-sit-tem pe-sel te-mu-nat kol va-a-sit-tem ha-ra be-ei-nei Yahveh-Elohey-cha le-ha-ch'is-o.
This verse describes the consequences of disobedience. It states that people will have children and grandchildren, but they will dwell in the land and corrupt it. They will make idols resembling everything and do evil in the eyes of Yahveh, the God of their ancestors, provoking Him to anger.
[DEU.4.26] I testify to you today regarding the heavens and regarding the earth that you will perish quickly from upon the land which you are crossing the Jordan River to inherit. You will not prolong days upon it, for you will be utterly destroyed. [§]
ha'idotiy bachem hayom et-hashamayim ve'et-ha'aretz ki-avod to'avedun maher me'al ha'aretz asher atem ovrim et-hayarden shamma lerishta lo-ta'arikun yamim alayha ki-hishamed tishamedun.
This verse is a warning of swift destruction. It invokes the heavens and the earth as witnesses to a coming doom. The people will be utterly destroyed quickly, and will not live long in the land they are about to inherit across the Jordan River. The structure is a declarative statement, asserting a future consequence of their actions (or perhaps a divine decree).
[DEU.4.27] And Yahveh will scatter you all among the peoples, and you will remain few in number among the nations which Yahveh will lead you there. [§]
vehefitz Yahveh etkem ba'ammim venishartem metei mispar bagoyim asher yinaheh Yahveh etkem shammah.
This verse describes a scattering of the people by Yahveh among the nations, and a remaining of only a small number among those nations to which Yahveh will lead them. "vehefitz" means 'and Yahveh will scatter'. "etkem" means 'you all'. "ba'ammim" means 'among the peoples'. "venishartem" means 'and you will remain'. "metei mispar" means 'few in number'. "bagoyim" means 'among the nations'. "asher" means 'which'. "yinaheh" means 'Yahveh will lead'. "shammah" means 'there'.
[DEU.4.28] And you will serve there the Gods, the work of the hands of man, wood and stone, which will not see and will not hear, and will not eat and will not smell. [§]
Va'avadtem sham Elohim ma'aseh y'dei adam, etz va'even asher lo yir'un v'lo yishma'un v'lo yo'khlun v'lo y'rihun.
This verse describes idols as the work of human hands, made of wood and stone, and possessing no sensory capabilities. 'Va'avadtem' means 'and you will serve'. 'Elohim' refers to 'the Gods' in the plural. 'Ma'aseh y'dei adam' translates to 'the work of the hands of man'. 'Etz va'even' means 'wood and stone'. 'Asher' means 'which'. 'Lo yir'un' means 'they will not see'. 'V'lo yishma'un' means 'and they will not hear'. 'V'lo yo'khlun' means 'and they will not eat'. 'V'lo y'rihun' means 'and they will not smell'.
[DEU.4.29] And you will seek from there Yahveh, the God of you, and you will find, because you will seek Him with all your heart and with all your soul. [§]
u-vikash-tem mi-sham et-Yahveh Elohei-ka u-matza-ta ki tid-resh-enu be-khal-levav-kha u-ve-khal-nafsh-ekha.
This verse describes seeking God and finding Him. 'u-vikash-tem' means 'and you will seek'. 'mi-sham' means 'from there'. 'et-Yahveh Elohei-ka' means 'Yahveh, the God of you'. 'u-matza-ta' means 'and you will find'. 'ki tid-resh-enu' means 'because you will seek Him'. 'be-khal-levav-kha' means 'with all your heart'. 'u-ve-khal-nafsh-ekha' means 'and with all your soul'.
[DEU.4.30] In distress to you, and all these things will find you in the latter days, and you will return to Yahveh, your God, and you will listen to His voice. [§]
ba-tzar le-cha u-metza-ucha kol ha-devarim ha-eleh be-acharit ha-yamim ve-shavta ad-Yahveh Elohei-cha ve-shamata be-qolo.
This verse describes a time of distress that will lead people to return to Yahveh, their God, and listen to His voice. 'Ba-tzar le-cha' means 'in distress to you'. 'U-metza-ucha kol ha-devarim ha-eleh' means 'and all these things will find you'. 'Be-acharit ha-yamim' means 'in the latter days'. 'Ve-shavta ad-Yahveh Elohei-cha' means 'and you will return to Yahveh, your God'. 'Ve-shamata be-qolo' means 'and you will listen to His voice'.
[DEU.4.31] For God is compassionate, Yahveh, the Gods your God will not abandon you, and will not destroy you, and will not forget the covenant with your fathers that He swore to them. [§]
kee el rachum Yahveh Elohimcha lo yarpecha v’lo yashchit’cha v’lo yishkach et brit avotaycha asher nishba lahem.
This verse contains several names for God and descriptive terms. 'kee' means 'for' or 'because'. 'el' means 'God'. 'rachum' means 'compassionate' or 'merciful'. 'Yahveh' is the personal name of God. 'Elohim' means 'the Gods'. 'cha' is a possessive pronoun meaning 'your'. 'lo' means 'not'. 'yarpecha' means 'He will abandon you'. 'v’lo' means 'and not'. 'yashchit’cha' means 'He will destroy you'. 'v’lo' means 'and not'. 'yishkach' means 'He will forget'. 'et' is a direct object marker. 'brit' means 'covenant'. 'avotaycha' means 'your fathers'. 'asher' means 'that' or 'which'. 'nishba' means 'He swore'. 'lahem' means 'to them'.
[DEU.4.32] Ask, please, of the former days, which were before you, from the day the Gods created Adam on the earth, and to the farthest end of the heavens, and to the farthest end of the heavens: has anything like this great thing happened, or has anything like it been heard? [§]
kee sha-al-na le-ya-meem ree-sho-neem a-sher-ha-yoo le-fa-ne-cha le-min-hay-yom a-sher ba-ra Elohim Adam al-ha-aretz oo-le-mik-tseh ha-sha-mai-im ve-ad k-tseh ha-sha-mai-im ha-nee-hya ka-da-var ha-ga-dol ha-zeh o ha-neesh-ma ah-ka-moh-hu.
This verse asks if anything like this has ever happened before, from the day the Gods created Adam on the earth, and to the farthest reaches of the heavens. It’s a rhetorical question implying the event is unique and unprecedented.
[DEU.4.33] Did the people hear the voice of the Gods speaking from within the fire, as you heard? And it came to pass. [§]
ha-sha-ma' am kol elohim me-da-ber mee-toch ha-esh ka-asher sha-ma'ta at-ta va-ye-hee.
This verse asks if the people heard the voice of the Gods speaking from within the fire, as you heard. It then states that they lived (or it came to pass). "Ha-sha-ma" is a question meaning "Did (someone) hear?". "Am" means "people". "Kol" means "voice". "Elohim" is plural for Gods. "Me-da-ber" means "speaking". "Mee-toch" means "from within". "Ha-esh" means "the fire". "Ka-asher" means "as". "Sha-ma'ta" is you heard. "At-ta" means "you". "Va-ye-hee" means "and it came to pass/and they lived".
[DEU.4.34] Or did the Gods attempt to come and take a nation for themselves from among a nation, through tests, signs, wonders, warfare, with a strong hand, and with an outstretched arm, and with great terrors, just as Yahveh, your Gods, did for you in Egypt before your eyes? [§]
o hanissa elohim levoh lakachat lo goy mikerev goy bemassot beotot ubmoftim ubmilchama ubyad chazaka ubizroa netuya ubmoreim gedolim kechol asher asa lachem Yahveh eloheichem bemitzrayim leeinecha.
This verse asks a rhetorical question about whether the Gods attempted to come and take for themselves a nation from within a nation, through tests, signs, wonders, warfare, a strong hand, an outstretched arm, and great terrors, just as Yahveh, your Gods, did for you in Egypt before your eyes.
[DEU.4.35] You have seen to know that Yahveh is the Gods, there is no other besides Him. [§]
Atah ha-re'ita leda'at ki Yahveh hu ha-Elohim ein od milvadov.
This verse states that you have seen to know that Yahveh is the Gods, there is no other besides Him. 'Atah' means 'you'. 'Ha-re'ita' means 'you have seen'. 'Le-da'at' means 'to know'. 'Ki' means 'that'. 'Yahveh' is the proper name of God. 'Hu' means 'He/is'. 'Ha-Elohim' means 'the Gods'. 'Ein' means 'there is not'. 'Od' means 'other'. 'Milvadov' means 'besides Him'.
[DEU.4.36] From the heavens, the Gods made you hear a voice to discipline you, and upon the earth, the Gods showed you their great fire, and you heard their words from within the fire. [§]
min-ha-sha-mai-im hish-mi-a-cha ru-cha le-yas-rech-a ve-al-ha-a-retz he-ra-cha et-ish-o ha-gdo-la u-dva-ra-vim sha-ma-ta mit-toch ha-esh.
This verse describes Yahveh making himself known to someone through a voice from the heavens, and showing them a great fire on earth, while they heard his words from within the fire. The verse describes a theophany, a visible manifestation of God to humanity.
[DEU.4.37] And because God loved your fathers and chose their descendants after them, He brought you out before His face with His great power from Egypt. [§]
ve-takhat ki ahav et-avotekha vayivkhar be-zara'o akharaiv vayotsi'akha be-panav be-khoho ha-gadol mi-mitsrayim.
This verse explains that God loved your ancestors and chose their offspring, and then brought you out of Egypt with His great power. The verse uses ‘tachat’ which means ‘instead’ or ‘because of’, linking the reason for God’s actions to His love for the ancestors.
[DEU.4.38] To dispossess nations great and powerful from before you, to bring you, to give to you their land as an inheritance as this day. [§]
lehorish goyim gedolim vaatzumim mimcha mipaneka lahaviach latet lecha et artzam nachalah kayom hazeh.
This verse describes a promise of conquering nations and inheriting their land. 'Lehorish' means 'to dispossess' or 'to inherit through destruction'. 'Goyim' is 'nations'. 'Gedolim' means 'great'. 'Vaatzumim' means 'and powerful'. 'Mimcha' means 'from you'. 'Mipanekha' means 'before your face' (meaning 'before you'). 'Lahaviach' means 'to bring you'. 'Latet lecha' means 'to give to you'. 'Et artzam' means 'their land'. 'Nachalah' means 'inheritance'. 'Kayom hazeh' means 'as this day'.
[DEU.4.39] And you shall know today, and you shall return it to your heart, that Yahveh is the Gods in the heavens from above and over the earth from below. There is no other. [§]
ve-yadah-tah ha-yo-m va-ha-she-vo-tah el-le-vah-ve-cha ki Yahveh hu ha-Elohim ba-sha-mai-im mi-ma-al ve-al-ha-aretz mi-ta-chat ein od.
This verse is a declaration of God’s unique sovereignty. 'Yadah' means to know, but in this context implies acknowledgement. 'Ha-yom' means 'today'. 'Ha-shevot' means to return, implying returning something to one's heart - here, a truth. 'Levavecha' is 'to your heart'. 'Ki' means 'that' or 'for'. 'Hu' means 'He is'. 'Ha-Elohim' means 'the Gods'. 'Ba-shamayim' means 'in the heavens'. 'Mi-ma'al' means 'from above'. 'Ve-al-ha-aretz' means 'and over the earth'. 'Mi-tachat' means 'from below'. 'Ein od' means 'there is none other'.
[DEU.4.40] And you shall keep His statutes and His commandments that I command you today, that it may go well with you and with your sons after you, and that you may lengthen your days upon the land that Yahveh, your God, gives to you all your days. [§]
veshamarta et-chukkayv ve'et-mitzvotav asher anokhi metzavekha hayyom asher yitav lekha ul'vanekha achareykha u'lema'an ta'arikh yamim al-ha'adamah asher YHVH eloheykha noten lekha kol-hayamim.
This verse is a command to keep God's laws and commandments. It promises benefit to the one who obeys, extending to their children and guaranteeing a long life in the land God gives them. 'chukkayv' refers to statutes or ordinances, 'mitzvotav' means commandments, and 'ta'arikh' means to lengthen or extend. The verse emphasizes the continuity of blessing through generations.
[DEU.4.41] Then Moses will set apart three cities on the other side of the Jordan, east of the sun. [§]
az yavdil mosheh shalosh arim be’ever haYarden mizrachah shemesh
This verse describes Moses setting apart three cities. ‘Az’ means ‘then’. ‘Yavdil’ means ‘he will distinguish’ or ‘he will set apart’. ‘Mosheh’ is ‘Moses’. ‘Shalosh’ means ‘three’. ‘Arim’ is ‘cities’ (plural). ‘Be’ever’ means ‘on the other side of’. ‘HaYarden’ is ‘the Jordan’. ‘Mizrachah’ means ‘east of’. ‘Shemesh’ means ‘sun’.
[DEU.4.42] To flee there is the killer, who will kill his neighbor unintentionally, and he did not hate him from yesterday the third day, and he will flee to one of the cities of the Gods and live. [§]
la-nus sham-mah ro-tse-ach asher yir-tzach et-re-eh-hu bi-bli-da-at ve-hu lo-so-neh lo mit-mo-ol shil-sho-m ve-nas el-achat min-ha-arim ha-el va-chai.
This verse details the laws concerning cities of refuge. It describes a situation where someone unintentionally kills another, without prior hatred or enmity. That person is to flee to one of the designated cities of refuge and there find life, meaning protection from blood revenge. 'La-nus' means 'to flee'. 'Sham-mah' means 'there'. 'Ro-tse-ach' means 'killer'. 'Asher' means 'who'. 'Yir-tzach' means 'will kill'. 'Et-re-eh-hu' means 'his neighbor'. 'Bi-bli-da-at' means 'unintentionally'. 'Ve-hu' means 'and he'. 'Lo-so-neh' means 'does not hate'. 'Lo' means 'not'. 'Mit-mo-ol' means 'yesterday'. 'Shil-sho-m' means 'the third day' (so 'yesterday the third day' is a way of saying 'from yesterday'). 'Ve-nas' means 'and he will flee'. 'El-achat' means 'to one'. 'Min-ha-arim' means 'of the cities'. 'Ha-el' means 'the Gods'. 'Va-chai' means 'and he will live'.
[DEU.4.43] And Betzer in the wilderness, in the plain land, was given to Reuben, and Ramot in Gilead was given to Gad, and Golan in Bashan was given to Manasseh. [§]
Et-Betzer bamidbar beeretz hamishor laruveni ve-et-Ramot bagilead lagadi ve-et-Golan babashan lamnashi.
This verse describes the allocation of land to the tribes of Reuben, Gad, and Manasseh. 'Et' is a particle indicating the direct object. 'Bamidbar' refers to the wilderness or desert. 'Beeretz hamishor' means 'in the plain land.' 'Laruvieni' means 'to Reuben.' 'Bagilead' means 'in Gilead.' 'Lagadi' means 'to Gad.' 'Babashan' means 'in Bashan.' 'Lamnashi' means 'to Manasseh.' The verse lists specific locations given to each tribe.
[DEU.4.44] And this is the law that Moses placed before the sons of Israel. [§]
veh-zoht hah-toh-rah ah-sher-sahm moh-sheh lif-neh bee-ney yis-rah-el
This verse introduces the law given to the Israelites. 'Veh-zoht' means 'and this'. 'Hah-toh-rah' means 'the law'. 'Ah-sher' means 'that' or 'which'. 'Sahm' means 'placed' or 'set'. 'Moh-sheh' is 'Moses'. 'Lif-neh' means 'before'. 'Bee-ney' means 'sons of'. 'Yis-rah-el' is 'Israel'.
[DEU.4.45] These are the testimonies, and the statutes, and the judgments, which Moses spoke to the children of Israel in their going out from Egypt. [§]
eh-leh ha-ay-dot v-ha-hu-kim v-ha-mish-pa-tim a-sher di-ber mo-sheh el-b-nei yis-ra-el b-tze-atam mi-mitz-rayim
This verse introduces a section of laws given by Moses to the Israelites. Each word breaks down as follows: 'eh-leh' means 'these'; 'ha-ay-dot' means 'the testimonies'; 'v-ha-hu-kim' means 'and the statutes'; 'v-ha-mish-pa-tim' means 'and the judgments'; 'a-sher' means 'which/that'; 'di-ber' means 'spoke'; 'mo-sheh' means 'Moses'; 'el-b-nei yis-ra-el' means 'to the children of Israel'; 'b-tze-atam mi-mitz-rayim' means 'in their going out from Egypt'.
[DEU.4.46] Beyond the Jordan, in the valley facing Beit Peor, in the land of Sichon, king of the Amorites, who dwelt in Chesbon, whom Moses and the children of Israel struck when they departed from Egypt. [§]
be'ever hayarden bagia mul beit pe'or be'eretz sichon melech ha'emori asher yoshev becheshbon asher hika mosheh ubnei yisrael betze'atam mimitzrayim.
This verse describes a location east of the Jordan River, opposite Beit Peor, within the land of Sichon, the king of the Amorites, who lived in Chesbon. It states that Moses and the children of Israel struck him during their departure from Egypt.
[DEU.4.47] And they inherited the land and the land of Oug, king of Bashan, two kings of the Amorites, who were beyond the Jordan, eastern. [§]
va-yir-shoo et-ar-tsoh ve-et-eretz oug melech-ha-bashan shnei malchei ha-emori asher be-ever ha-yarden mizrach shamesh
This verse describes the inheritance of land by Israel. 'va-yir-shoo' means 'and they inherited'. 'et-ar-tsoh' means 'the land'. 've-et-eretz' means 'and the land of'. 'oug melech-ha-bashan' is 'Oug, king of Bashan'. 'shnei malchei ha-emori' means 'two kings of the Amorites'. 'asher be-ever ha-yarden' means 'who were beyond the Jordan'. 'mizrach shamesh' means 'east of the sun', or 'eastern'.
[DEU.4.48] From Aroer, which is on the edge of the stream Arnon, and to Mount Sion, it is Hermon. [§]
Me'ar'er asher al-sefat-nachal Arnon ve'ad-ha-har Sion hu Chermon.
This verse describes a geographical boundary. "Me'ar'er" is a place name. "Asher" means "which" or "that". "Sefat" means "lip" or "edge". "Nachal" means "wadi" or "stream". "Arnon" is a place name, a stream. "Har" means "mountain". "Sion" is a place name, a mountain. "Hu" means "he" or "it is". "Chermon" is a place name, a mountain.
[DEU.4.49] And all the wilderness across the Jordan, eastward, and to the Sea of the Wilderness, under Ashdot the Summit. [§]
vekhol-ha’arava ‘ever haYarden mizracha ve’ad yam ha’arava tachat Ashdot haPisga
This verse describes a geographical boundary. ‘arava means wilderness or steppe. Yarden is the Jordan. mizracha means east. yam means sea. tachat means under or south of. Ashdot is a place name. haPisga is ‘the peak’ or ‘the summit’.
DEU.5
[DEU.5.1] And Moses called to all of Israel and said to them, “Listen, Israel, to the statutes and to the judgements that I, God, am speaking in your ears today. And you shall learn them and you shall keep them to do them.” [§]
Va-yik-ra Mo-sheh el kol Yis-ra-el va-yo-mer a-lei-hem shma Yis-ra-el et ha-hu-kim ve-et ha-mish-pa-tim a-sher a-no-chi do-ver be-oz-nei-chem ha-yom u-le-mad-tem o-tam u-shmar-tem la-a-sotam.
This verse describes Moses calling all of Israel and speaking to them. He commands them to listen to the statutes and judgements he is speaking to them that day, to learn them, and to keep them, to do them.
[DEU.5.2] Yahveh, the Gods our God, cut a covenant with us at Horeb. [§]
Yahveh Elohim-nu karet im-manu brit be-chorev.
Yahveh is the personal name of God, often rendered as 'LORD' in traditional translations. Elohim is a plural form meaning 'the Gods', but often functions as a majestic plural referring to the one God. 'Imanu' means 'with us'. 'Brit' means 'covenant'. 'Be-chorev' means 'at Horeb' (Mount Sinai). 'Karet' means 'cut' or 'made'. Thus, the verse speaks of God making a covenant with the people at Mount Sinai.
[DEU.5.3] God did not make this covenant with our fathers, but with us, who are all alive here today. [§]
lo et-avoteinu karat YHVH et-habrit hazot ki itanu anachnu elleh poh hayom kulanu chaim.
This verse discusses a covenant. "lo" means "not". "et" is an untranslatable particle. "avoteinu" means "our fathers". "karat" means "cut" or "made" (in the context of a covenant). "YHVH" is the proper name of God. "habrit" means "the covenant". "hazot" means "this". "ki" means "for" or "because". "itanu" means "with us". "anachnu" means "we". "elleh" means "these". "poh" means "here". "hayom" means "today". "kulanu" means "all of us". "chaim" means "alive". The verse is stating that God did not make the covenant with our fathers, but with us, who are all alive here today.
[DEU.5.4] God spoke face to face with you all on the mountain from within the fire. [§]
pah-neem beh-pah-neem dee-ber Yahveh im-ah-chem bah-har mee-toch hah-esh.
This verse describes a direct, face-to-face communication from Yahveh to the people. "Pah-neem beh-pah-neem" literally means 'face to face'. "Dee-ber" means 'spoke'. "Im-ah-chem" means 'with you all'. "Bah-har" means 'on the mountain'. "Mee-toch" means 'from within'. "Hah-esh" means 'the fire'.
[DEU.5.5] I stand between Yahveh and you at that time to tell you the word of Yahveh, for you feared because of the fire and did not go up the mountain to say anything. [§]
Anokhi omed bein-Yahveh ubeinchem baet hahu lehagid lachem et-dvar Yahveh ki yiratchem mipnei haesh velo alitem bahar leemor.
This verse describes a situation where someone stands as an intermediary between Yahveh and the people. The speaker clarifies that they are there to relay Yahveh’s words because the people were afraid of the fire and did not ascend the mountain to speak for themselves.
[DEU.5.6] I am Yahveh, the Gods your, who I brought you out from the land of Egypt from the house of slaves. [§]
Anokhi Yahveh Elohimcha asher hotzeti’cha me’eretz Mitzrayim me’beit avadim.
“Anokhi” means “I”. “Yahveh” is the proper name of God. “Elohim” is “the Gods”, used here as a plural of majesty. “cha” is the possessive suffix meaning “your”. “asher” means “who” or “that”. “hotzeti’cha” means “I brought you out”. “me’eretz” means “from the land”. “Mitzrayim” is the name of Egypt. “me’beit” means “from the house of”. “avadim” means “slaves”.
[DEU.5.7] There will not be for you other Gods in my presence. [§]
lo yihyeh-lekha elohim akherim al-panayka.
This verse consists of several parts. 'Lo yihyeh' means 'there will not be.' 'lekha' means 'to you' or 'for you.' 'Elohim' is 'the Gods' (plural). 'Akherim' means 'others.' 'al-panayka' means 'before your face' or 'in your presence'. The verse is a prohibition against worshiping other deities.
[DEU.5.8] You shall not make for yourself a carved image of anything that is in the heavens above, or that is on the earth below, or that is in the waters under the earth. [§]
lo ta'aseh lecha pesel kol temunah asher bashamayim mima'al vaasher ba'aretz mitatah vaasher bamayim mitatah la'aretz.
This verse comes from the Ten Commandments. It prohibits the making of idols. 'Lo ta'aseh' means 'you shall not make'. 'Lecha' means 'for you'. 'Pesel' means 'carved image' or 'idol'. 'Kol temunah' means 'any likeness' or 'any image'. 'Asher' means 'which' or 'that'. 'Bashamayim' means 'in the heavens'. 'Mima'al' means 'above'. 'Ba'aretz' means 'on the earth'. 'Mitatah' means 'below' or 'underneath'. 'Bamayim' means 'in the waters'. 'La'aretz' means 'to the earth'.
[DEU.5.9] Do not bow down to them and do not serve them, for I am Yahveh, the Gods of your God, a jealous God, visiting the iniquity of the fathers on the children, and on the third generation, and on the fourth generation of those who hate Me. [§]
lo-tishtachaveh lahem velo taavdeh, ki anochi Yahveh Eloheyka, El kana, poke'd avon avot al-banim ve'al-shileshim ve'al-rive'im lesone'ai.
This verse is a commandment against worshipping other gods. It states that Yahveh, the Gods of Israel, is a jealous God who visits the iniquity of the fathers upon the children. The terms 'shileshim' and 'rive'im' refer to generations—third and fourth generations respectively—expanding the scope of inherited consequences.
[DEU.5.10] And making kindness for generations to those who love [the Gods] and to those who keep [the Gods’] commandments. [§]
veh-o-seh heh-sed la-ah-lah-pheem le-oh-hav-ai u-le-shoh-meh-ree meetz-vo-taw
This verse describes God’s kindness extended to those who love him and keep his commandments. ‘Oseh’ means ‘making’ or ‘doing’. ‘Hesed’ is often translated as ‘lovingkindness’ or ‘mercy’. ‘La’alafim’ means ‘to thousands’ or ‘for generations’. ‘Le’ohavai’ means ‘to those who love [him]’. ‘Le’shomerei’ means ‘to those who keep’. ‘Mitzvotav’ means ‘his commandments’.
[DEU.5.11] You shall not bear the name of Yahveh, your Gods, to falsehood, because Yahveh will not clear the one who bears his name to falsehood. [§]
lo tissa et-shem-yahveh eloheykha lashava ki lo yenakkeh yahveh et asher yissa et-shmo lashava.
This verse contains instructions regarding misuse of God’s name. "Lo tissa" means "you shall not carry" or "you shall not bear". "Shem" means "name". "Yahveh" is the proper name of God. "Eloheykha" means "your Gods". "Lashava" means "to falsehood" or "in vain". "Ki" means "because" or "for". "Lo yenakkeh" means "will not clear" or "will not acquit". "Et asher yissa" means "the one who bears". "Shmo" means "his name".
[DEU.5.12] Guard the day of the Sabbath to make it holy, as Yahveh the Gods your God commanded you. [§]
sha-mor et-yom ha-sha-bat le-kad-sho, ka-asher tsi-v'cha YHVH Elohim-cha.
This verse instructs to keep the Sabbath day holy, as Yahveh the Gods your God commanded. 'Sha-mor' means 'guard' or 'keep'. 'Et' is an untranslatable marker. 'Yom' means 'day'. 'Ha-sha-bat' means 'the Sabbath'. 'Le-kad-sho' means 'to make it holy'. 'Ka-asher' means 'as'. 'Tsi-v'cha' means 'commanded you'. 'YHVH' is the name of God, Yahveh. 'Elohim' means 'the Gods'. 'Cha' means 'your'.
[DEU.5.13] Six days you will work and you will do all your work. [§]
sheyshet yamim ta'avod ve'asita kol melachtecha
This verse describes the work week. 'Sheyshet' means six. 'Yamim' means days. 'Ta'avod' means you will work. 'Ve'asita' means and you will do. 'Kol' means all. 'Melachtecha' means your work.
[DEU.5.14] And the seventh day is a Sabbath for Yahveh, your God. You shall not do any work, you or your son or your daughter or your male servant or your female servant or your ox or your donkey or any of your animals or the foreigner who is within your gates, so that your male servant and your female servant may rest as you do. [§]
ve-yom ha-shvi-i shabat la-ye-ho-vah elo-hei-cha lo ta-a-seh kol-mela-cha at-tah u-vin-cha u-bit-techa ve-evd-cha va-a-matecha ve-shor-cha va-cha-mor-cha ve-kol-be-hem-techa ve-ger-cha a-sher bi-she-a-rei-cha le-ma-an ya-nuch avd-cha va-a-ma-techa ka-mo-cha.
This verse outlines the observance of the Sabbath day. It specifies that the seventh day is a Sabbath dedicated to Yahveh, the God of Israel. It commands abstaining from all work not only by individuals themselves, but also by their children, servants (both male and female), livestock, and even the foreigners residing within their gates, so that both servants and masters can rest.
[DEU.5.15] And you shall remember that you were a slave in the land of Egypt, and Yahveh, your Gods, brought you out from there with a strong hand and an outstretched arm. Therefore, Yahveh, your Gods, commands you to observe the day of the Sabbath. [§]
ve-zah-khar-ta ki-av-ed ha-yee-ta be-er-etz mitz-rah-yim va-yo-tzee-akh Yahveh elo-hei-kha mee-sham be-yad kha-za-kah oo-viz-ro-ah netu-yah al-ken tzee-vakh Yahveh elo-hei-kha la-a-sot et-yom ha-shab-bat.
This verse is a reminder to remember slavery in Egypt and Yahveh’s powerful deliverance. It connects that historical event to the commandment to observe the Sabbath. 'Ve-zah-khar-ta' means 'and you shall remember'. 'Ki' means 'that' or 'because'. 'Av-ed' means 'slave'. 'Elohei-kha' means 'your Gods'. 'Tzee-vakh' means 'He commands'. 'Yom ha-shabbat' means 'the day of the Sabbath'.
[DEU.5.16] Honor your father and your mother, as Yahveh, the Gods your, commands you, that your days may be lengthened and that it may go well with you upon the land which Yahveh, the Gods your, gives to you. [§]
kabed et-avicha v'et-imecha ka'asher tzivcha Yahveh Eloheykha l'ma'an ya'arichun yamecha u'l'ma'an yitav lach al ha'adamah asher-Yahveh Eloheykha noten lach.
This verse commands honoring one's parents. 'Kabed' means 'honor' or 'give weight to'. 'Et' is a grammatical particle. 'Avicha' means 'your father', and 'imecha' means 'your mother'. 'Ka'asher' means 'as'. 'Tzivcha' means 'commands you'. 'Yahveh Eloheykha' means 'Yahveh, the Gods your'. 'L'ma'an' means 'that' or 'so that'. 'Ya'arichun' means 'they will lengthen'. 'Yamecha' means 'your days'. 'Yitav' means 'it will be good'. 'Al ha'adamah' means 'upon the land'. 'Asher' means 'which'. 'Noten lach' means 'gives to you'.
[DEU.5.17] You shall not murder. [§]
lo tir-tzach
This is a command, a prohibition. 'Lo' means 'not'. 'Tir-tzach' is a second person masculine singular future active imperfect verb, meaning 'you will murder'.
[DEU.5.18] And you shall not commit adultery. [§]
v'lo tin'af
This verse is a command, a prohibition against adultery. 'V'lo' means 'and not'. 'Tin'af' is a second-person feminine singular imperative form of the verb 'to commit adultery'. It is directed at a woman.
[DEU.5.19] And you shall not steal. [§]
veh-loh tig-nob
This verse consists of a conjunction and a verb in the second person masculine singular negative imperative form. 'Veh' is a conjunction meaning 'and not'. 'Tig-nob' is derived from the root 'ganav' meaning 'to steal'. The negative imperative indicates a command not to steal.
[DEU.5.20] And you shall not answer falsely against your companion. [§]
v'lo ta'aneh b're'acha ed shav
This verse consists of several words. 'v'lo' means 'and not'. 'ta'aneh' is a second person feminine singular future tense form of the verb 'to answer'. 'b're'acha' means 'against your companion'. 'ed' means 'witness'. 'shav' means 'false'. Therefore, the verse instructs someone not to answer falsely against their companion.
[DEU.5.21] And you shall not covet your neighbor’s wife, and you shall not intensely desire your neighbor’s house, their field, their servant, their maid, their ox, their donkey, and everything that is your neighbor’s. [§]
v'lo tachmod eshet re'echa, v'lo tit'aveh beit re'echa, sadehu, v'avdo, va'amato, shoro, v'chamoro, v'chol asher l're'echa.
This verse outlines prohibitions against coveting. "tachmod" means to desire with longing or to covet. "tit'aveh" means to crave or to intensely desire. The verse specifies what one should not covet: a neighbor's wife, house, field, servant, maid, ox, donkey, and everything that belongs to a neighbor.
[DEU.5.22] These words Yahveh spoke to all of your assembly at the mountain, from within the fire, the cloud, and the darkness, a great voice, and it did not cease. And he wrote them on two stone tablets and gave them to me. [§]
et-ha-devarim ha-eleh diber YHVH el-kol-qahalchem bahar mitoch ha-esh he-anan ve-ha-arafel qol gadol ve-lo yasaf vayichtevm al-shnei luchot avanim vayittenm elai.
This verse describes Yahveh speaking to the entire assembly at the mountain, from within the fire, the cloud, and the darkness. He spoke with a great voice, and then wrote the words upon two stone tablets, giving them to the speaker. ‘Et’ is a particle marking the direct object. ‘Hahar’ means ‘the mountain’. ‘Mitokh’ means ‘from within’. ‘He’anan’ means ‘the cloud’. ‘Ha’arafel’ means ‘the darkness’. ‘Qol’ means ‘voice’. ‘Gadol’ means ‘great’. ‘Lo yasaf’ means ‘did not add’ or ‘did not cease’. ‘Vayichtevm’ means ‘and he wrote them’. ‘Luchot’ means ‘tablets’. ‘Avanim’ means ‘stones’. ‘Vayittenm’ means ‘and he gave them’. ‘Elai’ means ‘to me’.
[DEU.5.23] And it came to pass, when you heard the voice from within the darkness, and the mountain was burning with fire, that you all, the heads of your tribes and your elders, approached my Lord. [§]
vayhi keshama'achem et hakol mitokch hachoshech vehahar bo'er ba'esh vatikrbu'n elai kol rashei shivteichem vezikneichem.
This verse describes the people approaching God after hearing His voice from the darkness, while the mountain was burning with fire. It specifically mentions the heads of the tribes and the elders approaching.
[DEU.5.24] And you said, behold, Yahveh, the Gods our, has shown us His glory and His greatness, and we heard His voice from within the fire. This day we saw that the Gods speak to the man and he lives. [§]
Va-tom-ru, hen he-ra-nu Yahveh Elohim-nu et-k-vod-o ve-et-gad-lo, ve-et-kol-o sha-ma-nu mi-toch ha-esh, ha-yom ha-zeh ra-inu ki-ye-da-ber Elohim et-ha-adam va-chai.
This verse recounts the people’s experience witnessing God’s glory and hearing His voice. 'Va-tom-ru' means 'and you said'. 'Hen' means 'behold' or 'indeed'. 'He-ra-nu' means 'He has shown us'. 'Yahveh Elohim-nu' means 'Yahveh, the Gods our'. 'Et-k-vod-o' means 'His glory'. 'Ve-et-gad-lo' means 'and His greatness'. 'Ve-et-kol-o' means 'and His voice'. 'Sha-ma-nu' means 'we heard'. 'Mi-toch ha-esh' means 'from within the fire'. 'Ha-yom ha-zeh' means 'this day'. 'Ra-inu' means 'we saw'. 'Ki-ye-da-ber' means 'that speaks'. 'Elohim et-ha-adam' means 'the Gods to the man'. 'Va-chai' means 'and lives'.
[DEU.5.25] And now, why should we die, if this great fire consumes us? If we continue to listen to the voice of Yahveh, our God, will we still die? [§]
ve'atah lamah namut ki tokhlenu ha'esh hagdolah hazot im yosifim anahnu lishma at kol Yahveh Elohei'nu od vametnu.
This verse expresses a desperate plea for guidance and mercy. The speakers are facing a terrifying situation, symbolized by a great fire, and are questioning whether continued obedience to Yahveh, their God, will only lead to further destruction. They are weighing the consequences of both obedience and disobedience, questioning if listening to Yahveh’s voice will result in death. 'Ve'atah' means 'and now'. 'Lamah' means 'why'. 'Namut' means 'we die'. 'Ki' means 'for, because'. 'Tokehlenu' means 'it consumes us'. 'Ha'esh' means 'the fire'. 'Hagdolah' means 'the great'. 'Hazot' means 'this'. 'Im' means 'if'. 'Yosifim' means 'we add'. 'Anahnu' means 'we'. 'Lishma' means 'to hear'. 'At' means 'the voice'. 'Kol' means 'voice'. 'Yahveh' is the proper name of God. 'Elohei'nu' means 'our God'. 'Od' means 'still, yet'. 'Vametnu' means 'and we die'.
[DEU.5.26] For who among all flesh has heard the voice of the Gods, living, speaking from within the fire as we have, and lived? [§]
kee mee kol-basar asher shama kol eloheem chaiyim medaber mitoch-haesh kamonu vayhee.
This verse discusses the unique experience of hearing the voice of ‘the Gods’ speaking from within the fire. ‘Kee’ means ‘for’ or ‘because’. ‘Mee’ means ‘who’ or ‘what’. ‘Kol-basar’ literally means ‘all flesh’, representing humankind. ‘Asher’ means ‘which’ or ‘that’. ‘Shama’ means ‘heard’. ‘Kol’ means ‘voice’. ‘Eloheem’ is ‘the Gods’. ‘Chaiyim’ means ‘living’. ‘Medaber’ means ‘speaking’. ‘Mitoch’ means ‘from within’. ‘Haesh’ means ‘the fire’. ‘Kamonu’ means ‘like us’. ‘Vayhee’ means ‘and it was’ or ‘and he lived’.
[DEU.5.27] Come near and listen to all that Yahveh the Gods will say. And you will speak to us all that Yahveh the Gods will say to you, and we will listen and we will do. [§]
kerav ata ushamah et kol asher yoamar Yahveh Eloheinu veata tedaber elenu et kol asher yedaber Yahveh Eloheinu elecha veshamahnu veasim.
This verse involves a request for mediation. The people are asking someone to be present when Yahveh the Gods speak, so that this person can then relay the message to them. They promise to listen and to do everything that Yahveh the Gods command. 'Kerav' means 'draw near' or 'come close'. 'Ata' is 'you'. 'Ushama' is 'and hear'. 'Et' is a grammatical marker. 'Kol asher' means 'all that'. 'Yoamar' means 'He will say'. 'Yahveh Eloheinu' means 'Yahveh the Gods'. 'Vedaber' is 'and you will speak'. 'Elecha' means 'to you'. 'Veasim' means 'and we will do'.
[DEU.5.28] And Yahveh heard the voice of your words when you spoke to me, and Yahveh said to me, “I have heard the voice of the words of this people, all that they spoke to you was good.” [§]
Va-yishma Yahveh et-kol divreihem be-dabberchem elay va-yomer Yahveh elay shama'ti et-kol divrei ha-am ha-zeh asher dibru elecha heitivu kol-asher dibberu.
This verse recounts God hearing the people’s words as spoken to Moses, and then God affirms to Moses that He has heard the people’s voice and approves of everything they said. ‘Va-yishma’ means ‘and heard’. ‘Yahveh’ is the proper name of God. ‘Et’ is an untranslatable particle marking the direct object. ‘Kol’ means ‘voice’ or ‘sound’. ‘Divreihem’ means ‘their words’. ‘Be-dabberchem’ means ‘when you spoke’. ‘Elay’ means ‘to me’. ‘Va-yomer’ means ‘and said’. ‘Shama’ti’ means ‘I have heard’. ‘Ha-am’ means ‘the people’. ‘Ha-zeh’ means ‘this’. ‘Asher’ means ‘which’ or ‘that’. ‘Dibru’ means ‘they spoke’. ‘Heitivu’ means ‘they did well’ or ‘it was good’. ‘Kol-asher’ means ‘all that’.
[DEU.5.29] Who would grant that their heart would be this for them, to fear Yahveh and to keep all my commands all the days, so that it might go well with them and with their children forever. [§]
mee yit-ten veh-yah-yeh lev-vahv-ahm zeh lah-hem le-yir-ah oh-tee ve-lish-mor et-kol-mitz-vo-tai kol-ha-yah-meem le-ma-an yee-tahv lah-hem ve-liv-neh-hem le-oh-lam.
This verse expresses a desire for people to have a constant fear of Yahveh and to observe all of Yahveh’s commands throughout their lives, so that it may go well with them and their children forever. Let's break down the names of God. 'Mitzvotai' refers to 'my commands' which are from Yahveh. The verse speaks of a desire for people to 'fear Yahveh' and to obey His commands.
[DEU.5.30] Go, say to them, return for yourselves to your tents. [§]
lek emor lahem shuvu lakhem le'ohaleichem
This verse contains a command to speak to others and tell them to return to their tents. 'Lek' is an imperative form meaning 'go'. 'Emor' means 'say'. 'Lahem' means 'to them'. 'Shuvu' is an imperative meaning 'return'. 'Lakhem' means 'to you' or 'for yourselves'. 'Le'ohaleichem' means 'to your tents'.
[DEU.5.31] And you, here stand with me, and I will speak to you all the commandments and the statutes and the judgments which you will learn, and they will do in the land which I am giving to them for inheritance. [§]
ve-atah poh omed imadi, va'adabrecha elecha et kol-hamitzvah v'hachukim v'hamishpatim asher telamdem, ve'asu ba'aretz asher anochi noten lahem lirishta.
This verse describes a divine instruction where God commands someone to stand with Him so He can impart laws, statutes, and judgments to them, and then instructs them to carry out these laws in the land He is giving to their descendants.
[DEU.5.32] And you shall keep to do as Yahveh, your Gods, commanded you. You shall not turn right and left. [§]
oo-sh’mar-tem la-ah-soh kah-ah-sheh-r tzee-vah Yeh-vah-veh Elo-hay-kem et-chem lo tah-soo-roo ya-meen oo-s’mol.
This verse contains instructions to keep the commandments. 'oo-sh'mar-tem' means 'and you shall keep'. 'la-ah-soh' means 'to do'. 'kah-ah-sheh-r' means 'as'. 'tzee-vah' means 'commanded'. 'Yeh-vah-veh' is the name of God. 'Elo-hay-kem' means 'your Gods'. 'et-chem' means 'you'. 'lo tah-soo-roo' means 'you shall not turn'. 'ya-meen' means 'right'. 'oo-s’mol' means 'and left'.
[DEU.5.33] In all the way that Yahveh, the Gods, commanded you, you shall walk, in order that you may live, and it shall be good for you, and you shall lengthen your days in the land that you shall inherit. [§]
bekhal-haderekh asher tsivah Yahveh Elohimkhem etkhem telekhu lema'an tikhyun vetov lakhem veharekhtem yamim ba'aretz asher tirashun.
This verse instructs people to walk in all the ways that Yahveh, the Gods, commanded them. The purpose of this obedience is life, goodness, and longevity in the land they will inherit. 'Bekhal' means 'in all'. 'Haderekh' means 'the way'. 'Asher' means 'that/which'. 'Tsivah' means 'commanded'. 'Yahveh' is the proper name of God, and is rendered as 'Yahveh'. 'Elohim' is a plural form of God, and is rendered as 'the Gods'. 'Etkhem' is a direct object marker combined with 'you'. 'Telekhu' means 'you shall walk'. 'Lema'an' means 'in order that'. 'Tikhyun' means 'you may live'. 'Vetov' means 'and good'. 'Lakhem' means 'for you'. 'Veharekhtem' means 'and you shall lengthen'. 'Yamim' means 'days'. 'Ba'aretz' means 'in the land'. 'Asher' means 'that/which'. 'Tirashun' means 'you shall inherit'.
DEU.6
[DEU.6.1] And this is the command, the statutes, and the judgements that Yahveh, the Gods of your ancestors, commanded to teach you, to do in the land that you are crossing to possess. [§]
ve-zot ha-mitz-vah ha-chu-kim ve-ha-mish-pa-tim a-sher tzi-vah Yahveh Eloheikhem le-la-med et-khem la-a-sot ba-aretz a-sher atem ov-rim sham-mah le-rish-tah.
This verse introduces a set of commands, statutes, and judgements that Yahveh, the Gods of your ancestors, commanded to be taught to you. It specifies that these are to be practiced in the land you are about to cross and possess.
[DEU.6.2] In order that you fear Yahveh, your God, to keep all of his statutes and his commandments which I command you, you and your son and your grandson, all the days of your life, and in order that your days may be lengthened. [§]
lema'an tira et-Yahveh Eloheykha lishmor et-kol-chukotav u-mitzvatav asher anokhi metzavekha, ata u-bincha u-ben-bincha, kol yemei chayeycha u-lema'an ya'arikun yamecha.
This verse explains the purpose of observing God’s rules. 'lema'an' means 'in order that' or 'so that'. 'tira' means 'you fear'. 'et' is a grammatical marker. 'Yahveh Eloheykha' is 'Yahveh, your God'. 'lishmor' means 'to keep'. 'chukotav' means 'his statutes'. 'mitzvatav' means 'his commandments'. 'asher' means 'which'. 'anokhi' means 'I'. 'metzavekha' means 'command you'. 'ata' means 'you'. 'bincha' means 'your son'. 'ben-bincha' means 'your grandson'. 'kol yemei chayeycha' means 'all the days of your life'. 'ya'arikun' means 'they lengthen'. 'yamecha' means 'your days'.
[DEU.6.3] And you, Israel, listen and keep to do what will be good for you, and through which you will greatly increase, as Yahveh, the Gods of your ancestors, spoke to you about a land flowing with milk and honey. [§]
veshamata israel veshamarta laasot asher yitav lecha vaasher tirbuun meod kaasher diber Yahveh Elohei avotecha lach eretz zavat chalav udevash.
This verse is a command to Israel to listen and to keep to do what will be good for them, and through which they will greatly increase, as Yahveh, the Gods of their ancestors, spoke to them about a land flowing with milk and honey.
[DEU.6.4] Hear, Israel, Yahveh, the Gods are our Gods, Yahveh is one. [§]
Sh'ma Yisra'el, Yahveh Eloheinu, Yahveh ehad.
This is the foundational statement of faith in Judaism, known as the Shema. 'Sh'ma' means 'hear.' 'Yisra'el' is the name Israel. 'Eloheinu' means 'our Gods'. 'Ehad' means 'one'. The verse is a call to listen and recognize the nature of the divine.
[DEU.6.5] And you shall love Yahveh, your Gods, with all your heart, and with all your soul, and with all your strength. [§]
ve’ahavta et Yahveh Eloheyka bechol levavcha ubechol nafshcha ubechol me’odecha.
This verse instructs a person to love God with all their heart, soul, and strength. 've’ahavta' means ‘and you shall love’. ‘et’ is a direct object marker. ‘Yahveh’ is the proper name of God. ‘Eloheyka’ means ‘your Gods’. ‘bechol’ means ‘with all’. ‘levavcha’ means ‘your heart’. ‘nafshcha’ means ‘your soul’. ‘me’odecha’ means ‘your strength’.
[DEU.6.6] And it will be, these words that I command you today will be upon your heart. [§]
ve-ha-yu ha-de-va-rim ha-ei-leh asher a-no-chi me-tzav-cha ha-yom al-le-va-ve-cha.
This verse consists of several parts. 've-ha-yu' means 'and it will be'. 'ha-de-va-rim' means 'the words'. 'ha-ei-leh' means 'these'. 'asher' means 'that'. 'a-no-chi' means 'I'. 'me-tzav-cha' means 'I command you'. 'ha-yom' means 'today'. 'al-le-va-ve-cha' means 'upon your heart'. Combining these, the verse speaks of the words being commanded today and placed upon one's heart.
[DEU.6.7] And you shall sharpen them upon your sons, and you shall speak in them when you sit in your house and when you walk on the road, and when you lie down and when you rise. [§]
veshinantem livanekha vedibarta bam beshevtecha beveitecha ubelechtecha baderech uveshakhvecha ubekumecha.
This verse consists of verbs and prepositional phrases instructing the listener to impress teachings upon their children and to discuss them frequently. "Veshinantem" means 'and you shall sharpen/impress'. "Livanekha" means 'upon your sons'. "Vedibarta" means 'and you shall speak'. "Bam" means 'in them'. "Beshevtecha" means 'in your sitting'. "Beveitecha" means 'in your house'. "Ubelechtecha" means 'and in your walking'. "Baderech" means 'on the road'. "Uveshakhvecha" means 'and in your lying down'. "Ubekumecha" means 'and in your rising'.
[DEU.6.8] You shall bind them as a sign upon your hand, and they will be as reminders between your eyes. [§]
oo-k’shar-ta’m l’ote al-ya-de-kha ve-ha-yu l’to-ta-fot bein ei-nei-kha.
This verse consists of commands using verb forms. “K’shar-ta’m” is a command to bind or tie. “L’ote” means as a sign. “Al-ya-de-kha” means upon your hand. “Ve-ha-yu” means and they will be. “L’to-ta-fot” means as reminders or ornaments. “Bein ei-nei-kha” means between your eyes.
[DEU.6.9] You shall write on the doorposts of your house and on your gates. [§]
oo-khtav-tem al-mez-oo-zoht bay-teh-kha oo-vish-ah-reh-kha
This verse instructs to write on the doorposts of your house and on your gates. "oo-khtav-tem" is a command to write, plural. "al" means "on". "mez-oo-zoht" refers to doorposts. "bay-teh-kha" means "your house". "oo-vish-ah-reh-kha" means "and on your gates".
[DEU.6.10] And it will be that when Yahveh, your God, brings you to the land that He swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to you, great and good cities that you did not build. [§]
ve-ha-yah ki ye-vee-ah-chah Yahveh Elohey-cha el-ha-aretz asher nish-bah la-avoteycha le-Avraham le-Yitzchak u-le-Yaakov le-tat lach arim gedolot ve-tovot asher lo-vanita.
This verse describes God bringing the Israelites to the land promised to their ancestors. 've-ha-yah' means 'and it will be'. 'ki' means 'that' or 'when'. 'ye-vee-ah-chah' means 'He will bring you'. 'Yahveh Elohey-cha' is 'Yahveh, your God'. 'el-ha-aretz' means 'to the land'. 'asher' means 'that' or 'which'. 'nish-bah' means 'swore'. 'la-avoteycha' means 'to your ancestors'. The verse then lists the ancestors: Abraham, Isaac, and Jacob. 'le-tat lach' means 'to give to you'. 'arim gedolot ve-tovot' means 'great and good cities'. 'asher lo-vanita' means 'which you did not build'.
[DEU.6.11] And houses will be full of all good things which you did not fill, and hewn cisterns which you did not hew, vineyards and olive groves which you did not plant, and you will eat and be satisfied. [§]
u-va-tim me-le-im kol-tuv asher lo-mi-le-ta u-bo-rot cha-tzuv-im asher lo-cha-tzav-ta ke-ra-mim ve-zei-tim asher lo-na-ta-ta ve-a-chal-ta ve-sa-va-ta
This verse describes a land flowing with good things that were not cultivated by the people receiving it. It details houses filled with goods, hewn cisterns, vineyards, and olive groves, all present without any effort from those who will enjoy them. The 'asher' construction generally introduces a relative clause defining the preceding noun. 'Lo-' indicates negation.
[DEU.6.12] Guard yourself lest you forget Yahveh, who brought you out of the land of Egypt, from the house of slavery. [§]
hishamer lecha pen tishkach et-Yahveh asher hotziacha me'eretz mitzrayim mebeit avadim.
This verse is a warning against forgetting Yahveh, the God who brought the Israelites out of the land of Egypt, out of the house of slavery. 'Hishamer lecha' is an imperative meaning 'guard yourself' or 'beware'. 'Pen' introduces a clause of fear or warning, similar to 'lest'. 'Tishkach' means 'you forget'. 'Et' is a direct object marker. 'Hotziacha' means 'He brought you out'. 'Me'eretz mitzrayim' means 'from the land of Egypt'. 'Mebeit avadim' means 'from the house of slaves'.
[DEU.6.13] You shall fear Yahveh, the Gods of you, and you shall serve him, and in his name you shall swear. [§]
et-Yahveh Elohim-kah tee-rah veh-oto tah-ah-vod oo-vish-mo tee-shah-bay-ah.
This verse instructs to fear Yahveh, the Gods of you, and to serve him, and in his name to swear. "Et" is a grammatical marker indicating the direct object. "Elohim-kah" is "the Gods of you" – a possessive form. "Tee-rah" means "you shall fear". "Tah-ah-vod" means "you shall serve". "Tee-shah-bay-ah" means "you shall swear".
[DEU.6.14] You shall not walk after other Gods, from the Gods of the peoples which are around you. [§]
lo tekh-loon akh-a-rei el-o-heem akh-e-reem may-el-o-hay ha-am-eem a-sher sav-i-vo-te-khem.
This verse consists of several words. 'Lo' means 'not'. 'Tekh-loon' is a second-person plural future tense form of 'to walk', meaning 'you will not walk'. 'Akh-a-rei' means 'after'. 'El-o-heem' is a plural form meaning 'the Gods'. 'Akh-e-reem' means 'others'. 'May' means 'from'. 'El-o-hay' means 'the Gods of'. 'Ha-am-eem' means 'the peoples'. 'A-sher' means 'which'. 'Sav-i-vo-te-khem' means 'around you'. Therefore, the verse is a command not to follow other Gods from the Gods of the peoples which are around you.
[DEU.6.15] For God is jealous, Yahveh, your Gods, is in your midst, lest the anger of Yahveh, your Gods, burn against you, and destroy you from the face of the land. [§]
ki el kana Yahveh Elohimcha bekirbecha pen yecheireh af Yahveh Elohimcha bacha vehishmidcha me'al pnei ha'adamah.
This verse describes God's jealousy and the potential for destruction if that jealousy is provoked. 'Ki' means 'for' or 'because'. 'El' refers to God. 'Kana' means jealous or zealous. 'Yahveh' is the proper name of God. 'Elohimcha' means 'your Gods'. 'Bekirbecha' means 'in your midst'. 'Pen' means 'lest' or 'that not'. 'Yecheireh' means 'burn' or 'be wrathful'. 'Af' means 'anger' or 'wrath'. 'Vehishmidcha' means 'and destroy you'. 'Me'al pnei ha'adamah' means 'from the face of the land'.
[DEU.6.16] Do not test Yahveh, the Gods of you, as you tested in Massah. [§]
Lo tenassu et-Yahveh Eloheykem ka'asher nissitem bammassah.
This verse is a command not to test Yahveh, the Gods of you. The 'et' is a grammatical marker indicating the direct object. 'Ka'asher' means 'as' or 'like'. 'Bammassah' means 'in Massah', a place name. The command is directed to the people of Israel, reminding them not to repeat past actions.
[DEU.6.17] Guard, you shall guard, the commands of Yahveh, the Gods, and his testimonies and his statutes that he commanded you. [§]
sha-mor tish-mer-oon et-mitz-vot Yahveh Elohei-chem ve-ed-o-tav ve-chuq-av a-sher tzi-vahch.
This verse contains several key names and words. "Sha-mor" and "tish-mer-oon" are related to keeping or guarding. "mitz-vot" means commands. "Yahveh" is the proper name of God. "Elohei-chem" means 'your Gods'. "ve-ed-o-tav" means 'and his testimonies'. "ve-chuq-av" means 'and his statutes'. "a-sher tzi-vahch" means 'that he commanded you'. The structure is a command to keep the commands, testimonies, and statutes that Yahveh, the Gods, commanded.
[DEU.6.18] And you shall do what is right and the good in the eyes of Yahveh, so that it may go well with you, and you shall come and inherit the good land that Yahveh swore to your ancestors. [§]
ve'asita hayashar vehataov be'einei Yahveh lema'an yitav lach ubata veyarashata et haaretz hatova asher nishba Yahveh laavotecha.
This verse instructs to do what is right and good in the eyes of Yahveh, so that it may go well with you, and you may come and inherit the good land that Yahveh swore to your ancestors.
[DEU.6.19] To repel all your enemies from before you, as Yahveh spoke. [§]
la-ha-dof et-kol-oy-ve-cha mi-pa-ne-cha ka-a-sher di-ber Yahveh.
This verse describes repelling all enemies. 'la-ha-dof' means 'to repel', 'et' is a direct object marker, 'kol' means 'all', 'oy-ve-cha' means 'your enemies', 'mi-pa-ne-cha' means 'from before you', 'ka-a-sher' means 'as', and 'di-ber Yahveh' means 'Yahveh spoke'.
[DEU.6.20] For it will be that your son asks you tomorrow, saying, "What are the testimonies, the statutes, and the ordinances that Yahveh, the Gods of our ancestors, commanded to you?" [§]
kee yish-ahl-kah bin-khah ma-char le-emor mah ha-ay-dot ve-ha-chuk-kim ve-ha-mish-pa-tim asher tzi-vah Yahveh Elohey-nu etkhem.
This verse begins with 'kee' meaning 'for' or 'because'. It then describes a future question from a son to his father. The son asks about the 'aydot' (testimonies), 'chukkim' (statutes), and 'mishpatim' (ordinances) that Yahveh, the Gods of our ancestors, commanded to them. The verse anticipates a future inquiry about the laws and commands given by God.
[DEU.6.21] And you shall say to your son, "Slaves we were to Pharaoh in Egypt, and Yahveh brought us out of Egypt with a strong hand." [§]
ve'amarta levincha avadim hayinu lifar'oh bemitzrayim vayotzi'einu Yahveh mimitzrayim beyad chazakah.
This verse is from Exodus 13:3. It instructs a person to tell their children about their history as slaves in Egypt, and how Yahveh brought them out of Egypt with a strong hand. 'Ve'amarta' means 'and you shall say'. 'Levincha' means 'to your son'. 'Avadim hayinu' means 'slaves we were'. 'Lifar'oh' means 'to Pharaoh'. 'Bemitzrayim' means 'in Egypt'. 'Vayotzi'einu' means 'and He brought us out'. 'Yahveh' is the proper name of God. 'Mimitzrayim' means 'from Egypt'. 'Beyad chazakah' means 'with a strong hand'.
[DEU.6.22] And Yahveh gave signs and wonders, great and terrible, in Egypt, to Pharaoh and to all his house, before our eyes. [§]
va-yit-ten Yahveh ot-ot u-mof-tim gə-do-lim və-ra-im be-mitz-raim be-par-oh u-ve-chal-beit-o le-ei-nei-nu
This verse describes the signs and wonders that Yahveh gave in Egypt, to Pharaoh and all of his house, before our eyes. 'Va-yit-ten' means 'and he gave'. 'Ot-ot' is the plural of 'ot' meaning 'sign'. 'Mof-tim' means 'wonders'. 'Gə-do-lim' means 'great'. 'Və-ra-im' means 'and evil' but in this context should be translated as 'terrible'. 'Be-mitz-raim' means 'in Egypt'. 'Be-par-oh' means 'to Pharaoh'. 'U-ve-chal-beit-o' means 'and to all his house'. 'Le-ei-nei-nu' means 'before our eyes'.
[DEU.6.23] And He brought us out from there, in order to bring us to give to us the land that He swore to our ancestors. [§]
ve’otanu hotsia misham lema’an havie otanu latet lanu et ha’aretz asher nishba la’avoteinu.
This verse describes God bringing the Israelites out of a place, in order to give them the land sworn to their ancestors. 'Ve’otanu' means 'and us'. 'Hotsia' means 'He brought out'. 'Misham' means 'from there'. 'Lema’an' means 'in order to'. 'Havie' means 'He will bring'. 'Latet' means 'to give'. 'Lanu' means 'to us'. 'Et ha’aretz' means 'the land'. 'Asher' means 'that' or 'which'. 'Nishba' means 'He swore'. 'La’avoteinu' means 'to our ancestors'.
[DEU.6.24] And Yahveh commanded us to do all these statutes to revere Yahveh, our God, for our well-being all our days, to keep us alive as this day. [§]
vaytsavvenu Yahveh la'asot et kol ha'chukim ha'eleh lir'ah et Yahveh Eloheinu l'tov lanu kol hayamim lechayotenu kehayom hazeh.
This verse describes a commandment from Yahveh to perform all the statutes. The purpose of these statutes is to revere Yahveh, our God, for our well-being throughout all our days, so that we may live as we live today. 'Vaytsavvenu' means 'and He commanded us'. 'La'asot' means 'to do' or 'to make'. 'Et' is a grammatical marker. 'Kol' means 'all'. 'Ha'chukim' means 'the statutes'. 'Ha'eleh' means 'these'. 'Lir'ah' means 'to fear' or 'to revere'. 'Eloheinu' means 'our God'. 'L'tov' means 'for good' or 'for well-being'. 'Lanu' means 'to us' or 'for us'. 'Hayamim' means 'days'. 'Lechayotenu' means 'for our life' or 'to keep us alive'. 'Kehayom' means 'as the day'. 'Hazeh' means 'this'.
[DEU.6.25] Righteousness will be for us, because we will guard ourselves to do all this commandment before Yahveh, the Gods, our God, as He commanded us. [§]
oo-tsed-kah-kah tee-heh-lah-noo kee-nee-shmer la-ah-soh-t eet et-kol-hah-mitz-vah hah-zo-at leef-nay Yahveh Elohim-ay-nu kah-ah-sher tzee-vah-nu.
This verse discusses righteousness being *for* us, contingent upon observing all the commandments before Yahveh, the Gods, our God, as commanded to us. 'Tzedakah' refers to righteousness, justice, or rightness. 'Mitzvah' refers to a commandment. The structure is conditional – if we keep the commandments, then righteousness will be ours.
DEU.7
[DEU.7.1] For Yahveh, your God, will bring you to the land that you are going there to possess, and will dispossess many nations before you: the Hittites and the Girgashites and the Amorites and the Canaanites and the Perizzites and the Hivites and the Jebusites, seven nations greater and more numerous than you. [§]
kee yeviah-chah Yahveh Elohei-chah el-ha-aretz asher atah vah-shamah lerishta; venashal goyim rabim mipaneicha haChiti vehagirgashi vehaEmori vehaKenani vehaPrizzi vehachivi vehaybusi shivah goyim rabim vaatzumim mimecha.
This verse describes Yahveh, the God of the Israelites, bringing them to the land they are entering to possess. It states that Yahveh will dispossess many nations before them, listing seven specific nations: the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivites, and the Jebusites. It emphasizes that these nations are numerous and greater than the Israelites.
[DEU.7.2] And Yahveh, your Gods, will give them before you, and you shall strike them. You shall utterly devote them to destruction. You shall not make a covenant with them, and you shall not show them mercy. [§]
oo-nen-tah-nem yeh-vah-veh eh-loh-heem-kah leh-fah-neh-kah veh-hee-kee-tahm hah-khah-rem tah-khah-reem oh-tam loh-tee-khroh lah-hem beh-reet veh-loh teh-khah-neh-em.
This verse describes a command from Yahveh, the Gods, to utterly destroy certain people groups. 'Untanam' means 'will give them'. 'Yehaveh' is the proper name of God. 'Eloheeka' refers to 'your Gods'. 'Lifanecha' means 'before you'. 'Vehikita' means 'and you shall strike'. 'Hacharem tacharim otam' means 'you shall devote them to destruction'. 'Lo tikrot lahem brit' means 'you shall not make a covenant with them'. 'Velo techanehm' means 'and you shall not show them mercy'.
[DEU.7.3] And you shall not marry with them. Your daughter, you shall not give to his son, and his daughter, you shall not take for your son. [§]
ve-lo tit-cha-ten ba-hem bit-cha lo-ti-ten liv-no u-vito lo-ti-kach liv-necha.
This verse is a prohibition against intermarriage. 've-lo' means 'and not'. 'tit-cha-ten' means 'you will marry'. 'ba-hem' means 'with them'. 'bit-cha' means 'your daughter'. 'lo-ti-ten' means 'you will not give'. 'liv-no' means 'to his son'. 'u-vito' means 'and his daughter'. 'lo-ti-kach' means 'you will not take'. 'liv-necha' means 'to your son'. The verse is instructing someone not to intermarry with another group.
[DEU.7.4] For if Yahveh removes your son from following me, and they serve the Gods others, then the wrath of Yahveh will be upon you, and He will destroy you quickly. [§]
kee-ya-seer et-bin-khah may-ah-khah-ray v'av-du elohim a-kher-im v'khah-rah af-yahveh bah-khem v'hish-meed-khah ma-her.
This verse outlines a consequence for disobedience. 'Yasir' means 'remove' or 'take away'. 'Bin-khah' is 'your son'. 'Me'ah-khah-ray' means 'from behind me' or 'from following me'. 'Av-du' means 'they will serve'. 'Elohim' refers to 'the Gods'. 'A-kher-im' means 'others'. 'Af-yahveh' is 'the wrath of Yahveh'. 'Bah-khem' means 'upon you'. 'Hishmeed-khah' means 'He will destroy you'. 'Ma-her' means 'quickly'.
[DEU.7.5] But if you do this for them, tear down their altars, break their pillars, cut down their sacred groves, and burn their carved images in fire. [§]
kee im koh ta'asu lahem mizbechotehem titotsu umatzevotehem teshabberu va'asheriehem tegadde'un uf'silehem tishrefun ba'esh
This verse gives instructions concerning what to do with the religious items of other peoples. 'Mizbechot' are altars, 'matzevot' are standing stones (pillars), 'asherim' are sacred poles or groves, and 'p'silim' are carved images or idols. The commands are to dismantle the altars, break the pillars, cut down the groves, and burn the idols in fire.
[DEU.7.6] For you are a holy people to Yahveh, the Gods who are yours. Yahveh, the Gods who are yours, chose you to be a people who are special to God, from all the peoples who are on the face of the earth. [§]
kee am kah-dosh at-tah lah-yah-veh eh-loh-heem-kah, beh-kah bah-char yah-veh eh-loh-heem-kah lee-hee-ot loh leh-am seh-goo-lah meek-ohl hah-ahm-eem ah-sher al-peh-neh hah-ah-dah-mah.
This verse states that the people are holy to Yahveh, their Gods. Yahveh, their Gods, chose them to be a special people out of all the peoples on the face of the earth.
[DEU.7.7] It was not because of your multitude from among all the peoples that Yahveh desired you and chose you, because you are the fewest from among all the peoples. [§]
lo merubechem mikal haamim chashak Yahveh bachem vayivchar bachem ki atem hameat mikal haamim.
This verse explains why Yahveh chose Israel. It is not because they were numerous among all the peoples, but because they were few among all the peoples. 'Lo' means 'not'. 'Merubechem' means 'your multitude'. 'Mikal' means 'from among'. 'Haamim' means 'the peoples'. 'Chashak' means 'desired'. 'Bachem' means 'in you'. 'Vayivchar' means 'and chose'. 'Ki' means 'because'. 'Atem' means 'you'. 'Hameat' means 'the fewest'.
[DEU.7.8] For because Yahveh loves you and to keep the oath that Yahveh swore to your ancestors, Yahveh brought you out with a strong hand and redeemed you from the house of slavery from the hand of Pharaoh, king of Egypt. [§]
kee may-ah-vah-t yeh-vah-veh et-khem oo-mee-shahr-moh et-hah-shvoo-ah ah-sher neesh-bah la-ah-vo-tei-khem ho-tzee yeh-vah-veh et-khem beh-yahd khah-zah-kah vah-yif-deh-kha mee-beit ah-vah-deem mee-yahd par-oh meh-lek mee-tzrah-yeem.
This verse explains that Yahveh brought the Israelites out of Egypt not because of anything they did, but because of Yahveh’s love for them and to fulfill the oath made to their ancestors. It highlights Yahveh’s power and redemption, specifically freeing them from slavery under Pharaoh, the king of Egypt.
[DEU.7.9] And you will know that Yahveh, the Gods your God, is God, the faithful God, who keeps the covenant and lovingkindness for those who love him and for those who keep his commands, for a thousand generations. [§]
veh-yah-dah-tah, ki-yeh-ho-vah el-oh-hey-kah hoo ha-el-oh-heem ha-el ha-neh-eh-man shoh-mehr ha-breet veh-ha-chesed le-oh-hav-av u-le-shoh-mehr-ei mitz-vo-tav le-elef dor.
This verse affirms Yahveh as the God of Israel, emphasizing his faithfulness and lovingkindness towards those who keep his commands. 'Yahveh' is the proper name of God. 'Elohim' is 'the Gods' and is used as a plural of majesty. 'El' means God. 'Breet' means covenant. 'Chesed' means lovingkindness.
[DEU.7.10] And He repays His haters directly to their face to destroy them. He will not delay repayment to His hater; directly to his face He will repay him. [§]
u-mishallem le-son'av el-panav le-ha'avid; lo ye'acher le-son'o el-panav yishallem-lo.
This verse describes God's swift retribution against those who hate Him. 'u-mishallem' means 'and He repays'. 'le-son'av' means 'to His haters'. 'el-panav' means 'before His face' or 'directly to'. 'le-ha'avid' means 'to destroy'. 'lo ye'acher' means 'He will not delay'. 'le-son'o' means 'to His hater'. 'yishallem-lo' means 'He will repay him'.
[DEU.7.11] And you shall keep the commandment, and the statutes, and the judgments that I command you today to do them. [§]
veshamarta et-hamitzvah ve’et-hachukkim ve’et-hamishpatim asher anokhi metzavecha hayom la’asotam.
This verse consists of commands regarding obedience to divine laws. 'Veshamarta' means 'and you shall keep'. 'Et-hamitzvah' refers to 'the commandment'. 'Ve’et-hachukkim' means 'and the statutes'. 'Ve’et-hamishpatim' means 'and the judgments'. 'Asher' indicates 'that'. 'Anokhi' means 'I'. 'Metzavecha' means 'command you'. 'Hayom' means 'today'. 'La’asotam' means 'to do them'.
[DEU.7.12] And it will be, because you listen to these judgements and keep them, and do them, that Yahveh, the Gods of your ancestors, will keep the covenant and the kindness sworn to your ancestors for you. [§]
vehayah ekev tishmaun et hamishpatim haeleh ushmaratem vaasitem otam veshamar Yahveh Eloheykha lecha et habrit veet hachesed asher nishba laavoteycha.
This verse describes a conditional promise. "Ekev" means "because" or "in consequence of." The verse states that *because* you listen to and keep these judgements, Yahveh, the Gods of your ancestors, will keep the covenant and the kindness sworn to your ancestors.
[DEU.7.13] And I will love you, and I will bless you, and I will increase you. I will bless the fruit of your womb and the fruit of your land, your grain and your wine and your oil. I will bless the cattle of your herds and the sheep of your flocks on the land which I swore to your ancestors to give to you. [§]
Va'ahavecha uverechcha vehirbecha uverech peri vitnecha uperi adamatecha deganecha vetiroshcha veyitzharecha shgar alafeich va'ashtrot tzonecha al ha'adama asher nishba la'avotecha latet lach.
This verse is a promise of blessing. 'Va'ahavecha' means 'and I will love you'. 'Uverechcha' means 'and I will bless you'. 'Vehirbecha' means 'and I will increase you'. The blessings continue with promises of fruitfulness concerning the womb ('peri vitnecha'), the land ('peri adamatecha'), crops ('deganecha'), wine ('tiroshcha'), and oil ('yitzharecha'). There are also promises of increase in livestock - sheep ('ashrot tzonecha') and cattle ('shgar alafeich'). The verse concludes by stating that these blessings are tied to a promise made to the ancestors ('la'avotecha') to give the land ('ha'adama') to their descendants ('lach').
[DEU.7.14] Blessed you will be from all peoples, there will not be barren ones and barren females in you, and in your livestock. [§]
Baruch tihyeh mikol ha'amim, lo yihyeh becha akar va'akara u'bivhemetcha.
This verse speaks of blessing and fruitfulness. "Baruch" means blessed. "Tihyeh" means you will be. "Mikol ha'amim" means from all peoples. "Lo yihyeh" means there will not be. "Becha" means in you. "Akar" means barren (masculine). "Va'akara" means and barren (feminine). "U'bivhemetcha" means and in your livestock.
[DEU.7.15] And Yahveh will remove from you all sickness, and all the bad afflictions of Egypt which you knew, He will not place them upon you, but will give them to all who hate you. [§]
veh-ee-seer Yahveh mee-mah-kah kol-holee ve-kol-mah-deh-vee mee-tzrai-eem ha-rah-eem ah-sher ya-dah-tah lo ye-seem-am bah-khah oo-neh-tah-nahm be-kol-so-neh-ay-khah.
This verse speaks of Yahveh removing sickness and affliction. The verse states that Yahveh will not place upon you the evils of Egypt that you knew, but instead will give them to all who hate you. This is a promise of protection and a curse on enemies.
[DEU.7.16] And you shall consume all the peoples that Yahveh, the Gods, your God gives to you; you shall not show pity on them, and you shall not serve their gods, for it is a snare to you. [§]
ve'akhalta et kol ha'ammim asher Yahveh Eloheyka noten lach, lo takhos einecha aleihem, ve'lo ta'avod et Eloheyhem, ki mokesh hu lach.
This verse details a command concerning the nations that Yahveh, the Gods, gives to the Israelites. It instructs them to consume (conquer and possess) all the peoples, to show no pity, and not to serve their gods, as doing so would be a snare (trap) for them.
[DEU.7.17] Because you will say in your heart, "These nations are more numerous than I, how can I dispossess them?" [§]
kee to-mar bil-vahv-kah ra-bee-eem ha-go-yeem ha-eh-leh mee-meh-nee eh-kah oo-chal le-ho-ree-sham
This verse expresses a feeling of being overwhelmed by the number and power of nations surrounding Israel. It asks how one could possibly displace so many peoples. ‘kee’ means ‘that’ or ‘because’. ‘to-mar’ means ‘you will say’. ‘bil-vahv-kah’ means ‘in your heart’. ‘ra-bee-eem’ means ‘many’. ‘ha-go-yeem’ means ‘the nations’. ‘ha-eh-leh’ means ‘these’. ‘mee-meh-nee’ means ‘from me’ or ‘than me’. ‘eh-kah’ means ‘how’. ‘oo-chal’ means ‘I can’. ‘le-ho-ree-sham’ means ‘to dispossess them’.
[DEU.7.18] Do not fear them. Remember, recall what Yahveh, the Gods, did to Pharaoh and to all of Egypt. [§]
lo tee-rah may-hem zah-kor tee-z’kor et ah-shehr-ah-sah yah-veh elo-hey-kah l’far-oh oo-l’chol-mitz-rah-yim
This verse instructs not to fear, and to remember what Yahveh, the Gods, did to Pharaoh and all of Egypt. The verse is a command to recall a past event for the purpose of strengthening faith and overcoming fear.
[DEU.7.19] The great wonders that your eyes have seen, the signs, the marvels, and the mighty hand and the outstretched arm, by which Yahveh, the Gods, brought you out—Yahveh, the Gods, will do the same for all the peoples whom you fear. [§]
hamassot hagedolot asher rau einecha vehauot vehamoftim vehayad hachazakah vezeroa hanetuyah asher hotziacha Yahveh Eloheykha ken yaaseh Yahveh Eloheykha lechol haamim asher ata yare mipenehem.
This verse describes the great wonders, signs, and mighty power that Yahveh, the Gods, used to bring the Israelites out of Egypt. It then states that Yahveh, the Gods, will do the same for all the nations that the Israelites fear.
[DEU.7.20] And also, Yahveh, your God, will send the skin disease upon them until the remaining and the hidden ones are destroyed from before you. [§]
və-gam ʾet-ha-tsi-rʿah yə-shal-laḥ Yahveh ʾelōheykha bam ʿad-ʾăvōd ha-nišʾarim və-ha-nisttarim mipāneyka.
This verse discusses a plague sent by Yahveh, the God of Israel, upon their enemies. "tsi-rʿah" refers to a skin disease, commonly translated as leprosy. "ʾelōheykha" is 'your God', addressing the Israelites. The verse states that Yahveh will send this plague until the remaining and hidden enemies are destroyed. 'bam' means 'upon them'. 'ʿad' means 'until'. 'ʾăvōd' means 'destroyed'. 'ha-nišʾarim' means 'the remaining ones'. 'və-ha-nisttarim' means 'and the hidden ones'. 'mipāneyka' means 'from before you'.
[DEU.7.21] Do not fear them, for Yahveh, the Gods your, is in the midst of you. God is great and fearsome. [§]
Lo ta'arots mipenehem ki-Yahveh Eloheykha bekirbekha El gadol venora.
This verse contains a command not to fear, followed by a reason for not fearing. "Lo ta'arots" is a negative command meaning "do not fear". "Mipenehem" means "before them" or "in the face of them". "Ki" means "for" or "because". "Yahveh" is the proper name of God. "Eloheykha" means "the Gods your". "Bekirbekha" means "in the midst of you". "El" means "God". "Gadol" means "great". "Venora" means "and fearsome".
[DEU.7.22] And Yahveh, your Gods, will drive out the nations, the Gods, from before you little by little. You will not be able to destroy them quickly, lest the beasts of the field multiply against you. [§]
ve-nashal Yahveh Eloheykha et-ha-goyim ha-el mipaneikha me’at me’at lo tukhal kallotam maher pen-tirbeh aleykha chayat ha-sadeh.
This verse describes a process of displacing nations. 'Nashal' means to drive out or dispossess. 'Yahveh Eloheykha' is 'Yahveh, your Gods.' 'Ha-goyim ha-el' means 'the nations, the Gods'. 'Mipaneikha' is 'from before you'. 'Me’at me’at' means 'little by little'. 'Lo tukhal kallotam maher' means 'you will not be able to destroy them quickly'. 'Pen-tirbeh aleykha chayat ha-sadeh' means 'lest the beasts of the field multiply against you'.
[DEU.7.23] He will give them to you, Yahveh, the Gods of your people, before you, and Yahveh will confuse them with great confusion until their destruction. [§]
oo-neh-tah-nahm Yeh-vah-veh Eh-loh-heem-kah leh-fah-neh-kah veh-hah-mahm meh-hoo-mah ged-oh-lah ahd hish-mah-dahm.
This verse describes Yahveh, the Gods of your people, delivering enemies before you, and causing great confusion among them until their destruction. Each component is translated literally. 'Untanam' means 'He will give them'. 'Yehaveh' is 'Yahveh'. 'Eloheka' is 'the Gods of you'. 'Lefanekha' means 'before you'. 'Vehahamam' is 'and He will confuse them'. 'Mehumah' means 'confusion'. 'Gedolah' means 'great'. 'Ad' means 'until'. 'Hishmadam' means 'their destruction'.
[DEU.7.24] And He will give their kings into your hand, and you will destroy their name under the heavens. No man will stand before you until you destroy them. [§]
ve-natan malcheihem be-yadcha ve-ha-avadta et-shemam mitachat ha-shamayim lo-yityatzev ish be-panecha ad hishmidak otam.
This verse describes a promise of victory over enemies. 've-natan' means 'and He will give'. 'malcheihem' means 'their kings'. 'be-yadcha' means 'into your hand'. 've-ha-avadta' means 'and you will destroy'. 'et-shemam' means 'their name'. 'mitachat ha-shamayim' means 'under the heavens'. 'lo-yityatzev' means 'no one will stand'. 'ish' means 'man'. 'be-panecha' means 'before you'. 'ad hishmidak otam' means 'until you destroy them'.
[DEU.7.25] You shall burn the carved images of the Gods of other people in fire. Do not desire silver and gold that is with them, and you shall not take it for yourself, lest you be ensnared by it. For it is an abomination to Yahveh, your God. [§]
pesilee eloheyhem tisserfun baesh, lo tachmod kesef vezahav aleyhem velakachta lach pen tiwakeish bo, ki toevat Yahveh eloheicha hu.
This verse instructs the people not to retain idols made by other nations. ‘Pesilee’ means carved images or idols. ‘Eloheyhem’ refers to ‘the Gods’ of other people. ‘Tisserfun’ means ‘you shall burn’. ‘Baesh’ means ‘in fire’. ‘Lo tachmod’ means ‘do not desire’. ‘Kesef’ means silver and ‘zahav’ means gold. ‘Aleyhem’ means ‘on them’ or ‘with them’. ‘Velakachta lach’ means ‘and you shall not take for yourself’. ‘Pen tiwakeish bo’ means ‘lest you be ensnared by it’. ‘Ki’ means ‘for’ or ‘because’. ‘Toevat’ means ‘abomination’. ‘Yahveh’ is the personal name of God. ‘Eloheicha’ means ‘your God’. ‘Hu’ means ‘it’ or ‘He’.
[DEU.7.26] And you shall not bring an abomination into your house, and you shall be devoted to destruction like it. You shall utterly detest it, and you shall utterly abhor it, because it is devoted to destruction. [§]
ve-lo-ta-vee to-ay-vah el-bay-tech-ah ve-ha-yee-tah cherem ka-moh-hu shaketz te-shak-tzen-nu ve-ta-ayv te-te-av-en-nu kee-cherem hoo
This verse discusses bringing an abomination into one's house and the consequences. 'To'evah' refers to something detestable or an abomination. 'Baytech' is house. 'Cherem' refers to being utterly devoted to destruction – being ‘devoted to destruction’ can also be interpreted as 'utterly destroyed'. 'Shaketz' is an abomination or something repulsive. 'Te-shak-tzen-nu' is a causative form of ‘to abhor’ or ‘to detest’– ‘you shall detest it’. 'Te-te-av-en-nu' is a causative form meaning ‘you shall detest it’.
DEU.8
[DEU.8.1] All the commandments that I, God, command you today you shall keep to do, in order that you may live and increase and you shall come and inherit the land that Yahveh swore to your ancestors. [§]
kal-hamitzvah asher anokhi metzavecha hayom tishmerun la'asot lema'an tichyun urevitem ubatem virishtem et-ha'aretz asher-nishba Yahveh la'avoteichem.
This verse outlines a conditional promise. It states that obedience to the commandments given today will result in life, increase in numbers, and inheritance of the land promised to their ancestors. 'Kal-hamitzvah' means 'all the commandments'. 'Anokhi' is 'I'. 'Metzavecha' means 'I command you'. 'Hayom' means 'today'. 'Tishmerun' means 'you will keep'. 'La'asot' means 'to do'. 'Lema'an' means 'in order that'. 'Tichyun' means 'you may live'. 'Urevitem' means 'and increase'. 'Ubatem' means 'and you shall come'. 'Virishtem' means 'and you shall inherit'. 'Et-ha'aretz' means 'the land'. 'Nishba' means 'swore'. 'Yahveh' is the proper name of God. 'La'avoteichem' means 'to your ancestors'.
[DEU.8.2] And you shall remember all the way that Yahveh, the Gods, has led you for forty years in the wilderness, in order to afflict you, to test you, to know what is in your heart, whether you will keep his commands, or not. [§]
ve-zacharta et kol ha-derech asher holichacha Yahveh Eloheykha zeh arba’im shanah ba-midbar lema’an anotecha le-nasotecha lada’at et asher bil’vavcha hatishmor mitzvotav im-lo.
This verse instructs to remember the entire path that Yahveh, the Gods, has led you for forty years in the wilderness, for the purpose of afflicting you, to test you, to know what is in your heart - whether you will keep his commands, or not.
[DEU.8.3] And He afflicted you and He made you hungry, and He fed you the manna that you did not know, nor did your ancestors know, in order to make you understand that not by bread alone does mankind live, but by everything that comes from the mouth of Yahveh does mankind live. [§]
Va'yan'keha va'yar'ivekha va'yakheleka et-haman asher lo-yada'ta ve'lo yeda'un avoteykha lema'an hodia'kha ki lo al-halechem levado yichyeh ha'adam ki al-kol-motza pi-Yahveh yichyeh ha'adam.
This verse describes a trial God inflicted upon the Israelites in the wilderness. God afflicted them with hunger, then provided them with manna, a food they had never known before, even their ancestors. The purpose of this trial was to teach them that human life is not sustained by bread alone, but by everything that proceeds from the mouth of Yahveh.
[DEU.8.4] Your garment has not worn out from upon you, and your feet have not swollen. This is forty years. [§]
shim-lat-kah lo val-tah me-ah-lay-kah ve-rag-le-kah lo bat-zeh-kah zeh ar-bah-eem shah-nah
This verse describes the condition of Moses' clothing and feet after forty years of wandering in the wilderness. "Shimlatkah" refers to his garment. "Valtah" means worn out or decayed. "Me-ah-lay-kah" means from upon you. "Rag-le-kah" refers to his feet. "Batzeh-kah" means swollen. "Arbah-eem shah-nah" means forty years.
[DEU.8.5] And you will know with your heart that, as a man disciplines his son, Yahveh, the Gods, your, disciplines you. [§]
ve-ya-da-ta im-le-va-ve-cha ki ka-a-she-er ye-ya-ser ish et-be-no Yahveh Elohim-cha me-yas-re-cha.
This verse describes a comparison between a father’s discipline of his son and Yahveh, the Gods, disciplining their people. 'Ve-yad'ata' means 'and you will know'. 'Im-levavecha' means 'with your heart'. 'Ki' means 'that' or 'for'. 'Ka-asher' means 'as'. 'Ye-yasser' means 'he disciplines'. 'Ish' means 'a man'. 'Et-b'no' means 'his son'. 'Yahveh Elohim-cha' means 'Yahveh, the Gods, your'. 'Me-yas-re-cha' means 'disciplines you'.
[DEU.8.6] And you shall keep the commandments of Yahveh, the Gods of you, to walk in his ways, and to fear him. [§]
ve-shamarta, et-mitz-vot Yahveh Elohey-cha la-lech-ech bid-ra-chav u-le-yir-ah oto.
This verse consists of several parts. 've-shamarta' means 'and you shall keep'. 'et-mitz-vot' means 'the commandments'. 'Yahveh Elohey-cha' means 'Yahveh, the Gods of you', and is generally understood as 'Yahveh, your Gods'. 'la-lech-ech bid-ra-chav' means 'to walk in his ways'. 'u-le-yir-ah oto' means 'and to fear him'.
[DEU.8.7] For Yahveh, the Gods your, is bringing you to a good land, a land of streams of water, springs, and depths going out in the valley and in the mountain. [§]
ki Yahveh Elohim-kah mevi-akh el-eretz tovah eretz nachalei mayim ayanot utehomot yotzim babikah ubahar
This verse describes the promise of the land flowing with water. 'ki' means 'for' or 'because'. 'Yahveh' is the proper name of God. 'Elohim-kah' means 'the Gods your'. 'mevi-akh' means 'bringing you'. 'el-eretz' means 'to the land'. 'tovah' means 'good'. 'eretz' repeats to signify 'land'. 'nachalei mayim' means 'streams of water'. 'ayanot' means 'springs'. 'utehomot' means 'and depths'. 'yotzim' means 'going out'. 'babikah' means 'in the valley'. 'ubahar' means 'and in the mountain'.
[DEU.8.8] A land of wheat and barley, and vine and fig, and pomegranate. A land of olive oil and honey. [§]
‘erets khit-tah u-se-o-rah ve-ge-fen u-te-e-nah ve-rim-mon ‘erets-zeit she-men u-devash.
This verse describes the land of Canaan as being fruitful and abundant. ‘erets means “land”. khit-tah is “wheat”. se-o-rah is “barley”. ge-fen is “vine”. te-e-nah is “fig”. rim-mon is “pomegranate”. zeit means “olive”. she-men means “oil”. devash means “honey”. The repetition of ‘erets (land) emphasizes the richness of the land.
[DEU.8.9] It is a land that you will not eat bread in poverty, nothing will be lacking in it. It is a land whose stones are iron, and from whose mountains you will excavate copper. [§]
Eretz asher lo bemiskenut to'achal-bah lechem, lo-techsar kol bah, eretz asher avaneha barzel u'meharareha tach'tov nechoshet.
This verse describes a land of plenty. 'Eretz' means 'land'. 'Asher' means 'that' or 'which'. 'Lo bemiskenut' means 'not in poverty' or 'not with hardship'. 'To'achal-bah lechem' means 'you will eat bread in it'. 'Lo-techsar kol bah' means 'nothing will be lacking in it'. 'Avaneha barzel' means 'its stones are iron'. 'U'meharareha tach'tov nechoshet' means 'and from its mountains you will excavate copper'. The verse is describing a land where sustenance is easy to obtain and resources are abundant.
[DEU.8.10] And you will eat and be full, and you will bless Yahveh, the Gods, because of the good land that He has given to you. [§]
ve'akhalta ve'sava'ta u'verkhta et-Yahveh Eloheykha al-ha'aretz ha'tova asher natan-lak.
This verse describes the act of eating and being satisfied after a meal, and then offering a blessing to Yahveh, the Gods, because of the good land He has given. The structure involves a series of actions – eating, being full, and blessing – linked by conjunctions. 'Et' is a particle indicating the direct object.
[DEU.8.11] Guard yourself, lest you forget Yahveh, the Gods. Do not fail to keep their commands, their ordinances, and their statutes, which I command you today. [§]
hishamer lecha pen tishkach et-yahveh eloheyka lebiltee shmor mitzvotav u-mishpatav ve-chukkotav asher anokhi metzavecha hayom.
This verse is a warning to remember Yahveh, the Gods, and to keep their commands, ordinances, and statutes. 'Hishamer lecha' is an imperative meaning 'guard yourself'. 'Pen' introduces a clause of fear or warning – 'lest'. 'Eloheyka' means 'your Gods'. 'Lebiltee shmor' means 'not to keep'. 'Mitzvotav' means 'his commands'. 'Mishpatav' means 'his ordinances'. 'Chukkotav' means 'his statutes'. 'Asher anokhi metzavecha' means 'that I command you'. 'Hayom' means 'today'.
[DEU.8.12] Lest you eat and become full, and build good houses and dwell within them. [§]
pen-to-achal ve-sava-ta u-batim tovim tib-neh ve-yashav-ta
This verse consists of several words. "Pen" means 'lest' or 'that not'. "To-achal" is from the root 'achal', meaning 'to eat'. "Ve" is 'and'. "Sava-ta" is from the root 'sava', meaning 'to be full' or 'to satisfy'. "U" is also 'and'. "Batim" means 'houses'. "Tovim" means 'good'. "Tib-neh" means 'you will build'. "Ve" again is 'and'. "Yashav-ta" means 'you will dwell'. Therefore, the verse expresses a conditional statement related to eating, building houses, and dwelling within them.
[DEU.8.13] And your cattle and your sheep will increase, and silver and gold will increase to you, and all that is yours will increase. [§]
oo-veh-kar-kah veh-tson-kah yir-beh-yoon veh-keh-sef veh-zah-hav yir-beh-lahk
This verse describes a blessing of increase. 'Bekar' refers to cattle, 'tson' refers to sheep and goats. 'Yirbeh' means to increase or multiply. 'Kesef' is silver and 'zahav' is gold. 'Lach' means to you.
[DEU.8.14] And your heart will be lifted up, and you will forget Yahveh, your Gods, the one who brought you out of the land of Egypt from the house of slaves. [§]
ve-ram lev-a-ve-cha ve-shach-ah-ta et-Yahveh Elohey-cha ham-mo-tzee-a-cha mei-eretz mitzrayim mi-beit avadim.
This verse describes a situation where someone elevates their heart (becomes arrogant) and forgets Yahveh, their Gods, who brought them out of the land of Egypt from the house of slavery.
[DEU.8.15] The one who led you in the great and terrifying wilderness, snake, fiery serpent, and scorpion, and thirst, where there was no water, the one who brought forth water for you from the rock of Chalamish. [§]
hammolikhakha ba midbar hagadol vehanorah nachash saraph veakrav vetzimahon asher ein mayim hamotzi lekha mayim mitzur hachalamish.
This verse describes God's protection and provision for the Israelites during their wilderness wanderings. 'hammolikhakha' means 'the one who led you'. 'ba midbar hagadol vehanorah' translates to 'in the great and terrifying wilderness'. 'nachash saraph veakrav' lists dangers - 'snake, fiery serpent, and scorpion'. 'vetzimahon asher ein mayim' means 'and thirst, where there is no water'. 'hamotzi lekha mayim mitzur hachalamish' describes God providing water 'who brought forth water for you from the rock of Chalamish'.
[DEU.8.16] The one who fed you manna in the wilderness, which your ancestors did not know, did so in order to test you, and in order to try you, to do good for you in your future. [§]
ham-ma-khil-kha man ba-mid-bar, a-sher lo-ye-de-un a-vo-te-kha le-ma-an an-not-kha, u-le-ma-an nas-so-te-kha le-hei-tiv-kha be-a-kha-ri-te-kha.
This verse describes God feeding the Israelites with manna in the wilderness, a provision their ancestors did not know. The purpose of this provision was to test them and ultimately to do good for them in the future. "ham-ma-khil-kha" means "the one who fed you". "man" is the name of the food. "ba-mid-bar" means "in the wilderness". "a-sher" means "which/that". "lo-ye-de-un" means "did not know". "a-vo-te-kha" means "your ancestors". "le-ma-an" means "in order to". "an-not-kha" means "to test you". "nas-so-te-kha" means "to try you". "le-hei-tiv-kha" means "to do good for you". "be-a-kha-ri-te-kha" means "in your future/end".
[DEU.8.17] And you will say in your heart, "My strength and the power of my hand has made this strength for me." [§]
ve-amarta bilvavecha kochi ve-otzem yadi asa li et-hachayil hazeh.
This verse consists of several words. 'Ve' means 'and'. 'Amarta' is a verb meaning 'you said'. 'Bilvavecha' means 'in your heart'. 'Kochi' means 'my strength'. 'Ve' means 'and'. 'Otzem' means 'power'. 'Yadi' means 'my hand'. 'Asa' means 'did' or 'made'. 'Li' means 'to me' or 'for me'. 'Et' is an untranslatable particle. 'Hachayil' means 'the strength' or 'the power'. 'Hazeh' means 'this'. Therefore, the verse describes someone saying, in their heart, that their strength and the power of their hand has made this strength for them.
[DEU.8.18] And you shall remember Yahveh, your Gods, because He gives you the strength to gain wealth, in order to establish His covenant that He swore to your ancestors on this day. [§]
vəzākhartā ʾet-yəhōvāh ʾĕlōhêḵā kî hūʾ hanōtēn ləḵā kōaḥ laʿăśōt ḥāyil ləmaʿan hāqîm ʾet-bərîtō ʾăšer nišbāʿ laʾăbōtēḵā kayyōm hazzeh.
This verse instructs the listener to remember Yahveh, their Gods. It explains that Yahveh gives them the strength to gain wealth, in order to establish the covenant that was sworn to their ancestors on this day.
[DEU.8.19] And it will be if you forget Yahveh, your God, and you follow after other Gods and serve them and bow down to them, I testify against you today that you will surely perish. [§]
vehaya im-shakoch tishkach et-Yahveh Eloheykha vehalakhta acharei Elohim acherim va'avadtem vehishtachavita lahem ha'idoti bachem hayom ki avod to'avedon.
This verse presents a conditional statement. It begins with “vehaya im” meaning “and it will be if”. The core of the verse warns of the consequences of forgetting Yahveh, the God of their ancestors, and instead following and worshiping other gods. It then asserts a testimony against them, stating they will surely perish.
[DEU.8.20] Like the nations that Yahveh destroys before you, so you will be destroyed because you do not listen to the voice of Yahveh, your God. [§]
kaggoyim asher Yahveh ma'avid mif'neikhem ken to'avedun eikev lo tishma'un bekol Yahveh Eloheikhem.
This verse describes a consequence for disobedience. It draws a parallel between what Yahveh does to other nations and what will happen to the Israelites if they do not listen to Yahveh, their God. "Kaggoyim" means 'like the nations'. "Asher" introduces a relative clause, 'that'. "Yahveh" is the proper name of God. "Ma'avid" means 'destroying'. "Mif'neikhem" means 'before you'. "Ken" means 'so' or 'thus'. "To'avedun" means 'you will destroy'. "Eikev" means 'because of' or 'in consequence of'. "Lo tishma'un" means 'you do not listen'. "Bekol" means 'to the voice of'. "Eloheikhem" means 'your God'.
DEU.9
[DEU.9.1] Hear, Israel! You are crossing today the Jordan to inherit nations great and mighty than you. Cities great and fortified places to the heavens. [§]
Sh'ma Yisrael, ata over hayom et-hayarden lavo lareshet goyim gedolim va'atzumim mimecha, arim gedolot ub'tzurot bashamayim.
This verse is from Deuteronomy 9:1. It is addressed to the Israelites. "Sh'ma" is an imperative, meaning "Hear!" or "Listen!". "Yisrael" is Israel. "Ata" is "you". "Over" means "crossing" or "passing over". "Hayom" is "today". "Et-hayarden" is "the Jordan". "Lavo" means "to go" or "to come". "Lareshet" means "to inherit". "Goyim" is "nations" or "peoples". "Gedolim" means "great". "Va'atzumim" means "and mighty". "Mimecha" means "than you". "Arim" means "cities". "Ub'tzurot" means "and fortified places". "Bashamayim" means "to the heavens" or "high".
[DEU.9.2] A people great and tall, descendants of Anak, that you knew and you heard. Who will stand before the descendants of Anak? [§]
am-gadol va-ram bene anakim asher ata yada-ta ve-ata shama-ta mi yityatzev lifnei bene anakh.
This verse describes a great and tall people, the descendants of Anak. It states that ‘you’ know and have heard of them, and asks who will stand before the descendants of Anak. 'Am' means 'people'. 'Gadol' means 'great'. 'Va-ram' means 'and tall'. 'Bene' means 'sons' or 'descendants'. 'Anakim' is a proper noun, a family or clan. 'Asher' means 'that' or 'which'. 'Ata' means 'you'. 'Yada-ta' means 'you knew'. 'Ve-ata' means 'and you'. 'Shama-ta' means 'you heard'. 'Mi' means 'who'. 'Yityatzev' means 'will stand'. 'Lifnei' means 'before'. 'Bene anakh' means 'descendants of Anak'.
[DEU.9.3] And you will know today that Yahveh, the Gods, your God, is the one who goes before you as a consuming fire. He will destroy them, and He will subdue them before you. And you will dispossess them and utterly destroy them quickly, as Yahveh has spoken to you. [§]
ve-ya-da-ta ha-yo-m ki ye-ho-vah e-lo-him elo-he-cha hu ha-o-ver le-fa-nev ach esh o-chel hu ya-shmid-em ve-hu ya-khani-em le-fa-nev ve-ho-rash-tam ve-ha-avad-tam ma-her ka-asher dib-ber ye-ho-vah la-ch.
This verse is a declaration of Yahveh’s power and promise to drive out the enemies of Israel. It emphasizes Yahveh’s presence as a consuming fire before them and His ability to destroy and subdue their foes quickly, as He has spoken. ‘Elohim’ is used here to denote the Gods, but in this context is understood to refer to the covenant God of Israel.
[DEU.9.4] Do not say in your heart, when Yahveh your God drives them out before you, “It is because of my righteousness that Yahveh has given me possession of this land,” or “It is because of the wickedness of these nations that Yahveh dispossesses them before you.” [§]
al-to-mar bil-va-vech-a ba-ha-dof Yahveh Elohey-cha otam mil-pe-ney-cha le-emor be-tzid-ka-ti he-vi-a-ni Yahveh la-reshet et-ha-aretz ha-zot u-ve-rish-at ha-goyim ha-eleh Yahveh morisham mi-panecha.
This verse cautions against attributing conquest to one’s own righteousness. It warns against thinking that Yahveh has given the land because of Israel’s virtue, or that the nations are being dispossessed because of their wickedness. Instead, the verse emphasizes that the dispossessions are the result of Yahveh’s actions, not a reward or punishment based on merit.
[DEU.9.5] It is not because of your righteousness, and not because of the uprightness of your heart, that you are coming to inherit their land. For it is because of the wickedness of these nations that Yahveh, your God, is dispossessing them from before you, and to fulfill the word that Yahveh swore to your ancestors, to Abraham, to Isaac, and to Jacob. [§]
lo be tzid kat cha u be yo sher levav cha at tah ba la reshet et aretzam ki be rish’at ha goyim ha eleh Yahveh Eloheykha morisham mipanecha u lema’an hakim et ha davar asher nishba Yahveh la avoteycha le avraham le yitzchak u le ya’akov.
This verse explains why the Israelites will possess the land. It is not due to their own righteousness or uprightness of heart, but because of the wickedness of the nations currently inhabiting the land. Yahveh, their God, will dispossess these nations because of their wickedness, and to fulfill the oath Yahveh swore to their ancestors, Abraham, Isaac, and Jacob.
[DEU.9.6] And you shall know that it is not by your righteousness that Yahveh, the Gods of you, gives to you the land, the good land this, to inherit; because a stubborn people you are. [§]
ve-ya-da-ta, ki lo be-tzid-ka-te-cha Yahveh Elohei-cha no-ten le-cha et-ha-aretz ha-to-vah ha-zot le-rish-ta; ki am-ke-sheh-oref atah.
This verse explains that the land is not given to the people because of their righteousness, but despite their stubbornness. 've-ya-da-ta' means 'and you shall know'. 'ki' means 'because' or 'that'. 'lo' means 'not'. 'be-tzid-ka-te-cha' means 'by your righteousness'. 'Yahveh' is the proper name of God. 'Elohei-cha' means 'your Gods'. 'no-ten' means 'giving'. 'le-cha' means 'to you'. 'et-ha-aretz' means 'the land'. 'ha-to-vah' means 'the good'. 'ha-zot' means 'this'. 'le-rish-ta' means 'to inherit'. 'am-ke-sheh-oref' means 'a stubborn people'. 'atah' means 'you are'.
[DEU.9.7] Remember, do not forget, what provoked the anger of Yahveh, the Gods, in the wilderness, from the day that you departed from the land of Egypt until your arrival at this place. You were rebellious with Yahveh. [§]
zekhor al-tishkach et asher hiktzaphta et-Yahveh eloheykha bamidbar lemin-hayom asher yatzata me'eretz mitzrayim ad-bo'akhem ad-hamakom hazeh mamrim hayita im-Yahveh.
This verse is a command to remember, specifically not to forget, the anger provoked in Yahveh, the Gods, while in the wilderness. It references the time from leaving the land of Egypt until arriving at the present location. The people were rebellious with Yahveh.
[DEU.9.8] And at Horeb, you angered Yahveh, and Yahveh became angry with you to destroy you. [§]
u-ve-chorev hik-tzap-tem et-Yahveh va-yit-an-naf Yahveh ba-chem le-hash-mid et-chem.
This verse describes a time when the people angered Yahveh at Horeb (Mount Sinai), leading Yahveh to become angry with them to the point of desiring to destroy them. 'Horeb' is a place name. 'Hiktzaptem' means 'you angered'. 'Yitanaf' means 'He became angry'. 'Lehashmid' means 'to destroy'. 'Et-chem' means 'you' (plural, direct object).
[DEU.9.9] When I ascended the mountain to take the stone tablets, the tablets of the covenant that Yahveh made with you, I remained on the mountain forty days and forty nights. I ate no bread and drank no water. [§]
ba'aloti hahara lakachat luchot ha'avanin luchot habrit asher karat Yahveh immachem va'eseiv bahar arba'im yom ve'arba'im lailah lechem lo achalti umayim lo shati.
This verse describes the speaker ascending the mountain to receive the stone tablets of the covenant that Yahveh made with them. They spent forty days and forty nights on the mountain, eating no bread and drinking no water.
[DEU.9.10] And Yahveh God gave to me the two stone tablets, written with the finger of the Gods, and on them were all the words that Yahveh God spoke with you on the mountain from within the fire in the day of the assembly. [§]
Va-yit-ten Yahveh elai et-shnei lu-chot ha-a-va-nim k'tu-vim b'etz-ba-ah Elohim va-aleihem k'chol-ha-d'varim asher dib-ber Yahveh im-achem ba-har mit-toch ha-esh b'yom ha-kahal.
This verse describes God giving the two stone tablets to Moses, inscribed with the words of the covenant. 'Va-yit-ten' means 'and gave'. 'Yahveh' is the proper name of God. 'Elai' means 'to me'. 'Et-shnei lu-chot' means 'the two tablets'. 'Ha-a-va-nim' means 'of stone'. 'K'tu-vim' means 'written'. 'B'etz-ba-ah' means 'with a finger'. 'Elohim' refers to the Gods. 'Va-aleihem' means 'and on them'. 'K'chol-ha-d'varim' means 'all the words'. 'Asher dib-ber' means 'that spoke'. 'Im-achem' means 'with you'. 'Ba-har' means 'on the mountain'. 'Mit-toch ha-esh' means 'from within the fire'. 'B'yom ha-kahal' means 'in the day of the assembly'.
[DEU.9.11] And it came to pass at the end of forty days and forty nights that Yahveh God gave to me the two stone tablets, the tablets of the covenant. [§]
va-yhi mi-ketz ar-ba-yim yom ve-ar-ba-yim lay-lah na-tan Yahveh El-ay et-shnei lu-hot ha-a-va-nim lu-hot ha-brit.
This verse describes the moment God gave the two stone tablets of the covenant to Moses. 'Mi-ketz' means 'at the end of'. 'Arba'im' means 'forty'. 'Yom' means 'day'. 'Laylah' means 'night'. 'Nathan' means 'gave'. 'Yahveh' is the proper name of God. 'El-ay' means 'to me, God'. 'Shnei' means 'two'. 'Luhot' means 'tablets'. 'Ha-avanin' means 'the stones'. 'Brit' means 'covenant'.
[DEU.9.12] And Yahveh said to me, "Rise, go down quickly from here, for my people, whom I brought out of Egypt, have corrupted themselves. They have quickly turned aside from the path that I commanded them, and they have made a molten image for themselves." [§]
vaYomar Yahveh elay qum red maher mizzeh ki shichet amcha asher hotzeta mimitzrayim saru maher min-haDerech asher tzivitem asu lahem massecha
This verse recounts God speaking to someone, instructing them to descend quickly because the people He brought out of Egypt have corrupted themselves and quickly strayed from the path He commanded them. They have made a molten image for themselves.
[DEU.9.13] And Yahveh said to me to say, "I have seen this people, and behold, it is a stubborn people." [§]
Va-yo-mer Yahveh el-ai le-emor ra-iti et-ha-am ha-zeh ve-hin-neh am-kash-eh-oref hu.
This verse recounts God speaking to Moses. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-ai' means 'to me'. 'Le-emor' means 'to say'. 'Ra-iti' means 'I have seen'. 'Et-ha-am' means 'the people'. 'Ha-zeh' means 'this'. 'Ve-hin-neh' means 'behold'. 'Am' means 'people'. 'Kash-eh-oref' describes stubbornness or a hard neck - meaning unwilling to listen. 'Hu' is 'he' or 'it'.
[DEU.9.14] Release them from me, and I will destroy them, and I will erase their name from under the heavens. And I will make you into a great and numerous nation than them. [§]
heh-ref mee-meh-nee veh-ash-mee-dem veh-em-heh et-shem-am mee-tah-hat hah-shah-mah-yim veh-eh-eh-seh ot-kah leh-goy-ah-tzum vah-rahb mee-men-noo.
This verse contains instructions from the Gods to a person. 'Herf' means 'let go' or 'release'. 'Mimennee' means 'from me'. 'Ve' is a conjunction meaning 'and'. 'Ashmeedem' means 'I will destroy them'. 'Emcheh' means 'I will erase'. 'Et-shemam' means 'their name'. 'Mitahhat hashamayim' means 'from under the heavens'. 'Veh' means 'and'. 'E'eseh' means 'I will make'. 'Otchah' means 'you'. 'Le-goy-atzum varab' means 'into a great and numerous nation'. 'Mimennu' means 'than them'.
[DEU.9.15] I turned and descended from the mountain, and the mountain was burning with fire, and two tablets of the covenant were upon my two hands. [§]
Va'epen va'ered min-ha'har ve'ha'har bo'er ba'esh u'shnei luchot habrit al shtei yadai.
This verse describes the descent from the mountain with the tablets of the covenant. "Va'epen" means "I turned" or "I descended". "Va'ered" also means "I descended". "Min-ha'har" is "from the mountain". "Ve'ha'har" is "and the mountain". "Bo'er ba'esh" means "burning with fire". "U'shnei luchot habrit" means "and two tablets of the covenant". "Al shtei yadai" means "upon my two hands".
[DEU.9.16] And I saw, and behold, you have sinned against Yahveh, your Gods. You made for yourselves a calf, a graven image. You quickly turned aside from the way which Yahveh commanded you. [§]
Va'era ve'hinneh chatatem liyahveh eloheichem asitem lachem egel masekah sartem maher min-haderech asher tzivah yahveh etchem.
This verse describes the Israelites' sin of creating a golden calf while Moses was on Mount Sinai. 'Va'era' means 'and I saw'. 'Ve'hinneh' means 'and behold'. 'Chatatem' refers to their sin. 'Liyahveh' means 'to Yahveh'. 'Eloheichem' means 'your Gods'. 'Asitem' means 'you made'. 'Lachem' means 'for yourselves'. 'Egel' means 'calf'. 'Masekah' means 'a graven image'. 'Sartem' means 'you turned aside'. 'Maher' means 'quickly'. 'Min-haderech' means 'from the way'. 'Asher tzivah' means 'which commanded'. 'Yahveh' is the divine name. 'Etchem' means 'you'.
[DEU.9.17] And I grasped the two tablets, and I threw them from above my two hands, and I broke them before your eyes. [§]
va-et-posh bishnei haluchot va-ashlichem me-al shteiyadai va-ashabbrem le-eineichem
This verse describes the act of Moses breaking the tablets of the covenant. “va-et-posh” means “and I grasped”. “bishnei haluchot” means “with two tablets”. “va-ashlichem” means “and I threw”. “me-al shteiyadai” means “from above my two hands”. “va-ashabbrem” means “and I broke”. “le-eineichem” means “before your eyes”.
[DEU.9.18] And I fell before Yahveh as at the first, forty days and forty nights. I did not eat bread and I did not drink water because of all your sins, because you had sinned by doing evil in the eyes of Yahveh, to provoke him. [§]
va'etnapal lifnei Yahveh karishona arba'im yom ve'arba'im lailah lechem lo achalti umayim lo shatiti al kol chatatechem asher chatatem la'asot hara be'einei Yahveh lehach'iso.
This verse describes a period of fasting and prostration before Yahveh. The speaker fell before Yahveh as he had done previously, fasting for forty days and forty nights, neither eating bread nor drinking water. This act was performed because of all the sins of the people, who had done evil in the eyes of Yahveh, provoking him to anger.
[DEU.9.19] For I feared because of the anger and the wrath that Yahveh was angry against you to destroy you, and Yahveh heard me even at that time. [§]
Ki yagorti mipnei ha’af ve’hachemah asher katzav Yahveh aleichem lehashmid etchem vayishma Yahveh elai gam bapa’am hahu.
This verse describes a situation where the speaker intervened to prevent Yahveh from destroying the people. 'Yagorti' means 'I feared', 'ha’af' means 'the anger', 'hachemah' means 'the heat/wrath', 'katzav' means 'was angry', 'aleichem' means 'against you', 'lehashmid' means 'to destroy', 'etchem' means 'you', 'vayishma' means 'and Yahveh heard', 'elai' means 'to me', 'gam' means 'also', 'bapa’am hahu' means 'at that time'.
[DEU.9.20] And with Aaron, Yahveh became very angry to destroy him. And I prayed also for Aaron at that time. [§]
u-ve-ah-a-ron hit-a-naf Yahveh me-od le-hash-meed-o va-et-pa-lel gam be-ad a-ha-ron ba-et ha-hee-ah.
This verse describes a situation where Yahveh was very angry with Aaron and intended to destroy him. The speaker then prayed also for Aaron at that time.
[DEU.9.21] And the sin you committed, which was making the calf, I took and burned it with fire. And I ground it very finely, until it was as fine as dust. And I cast its dust into the stream descending from the mountain. [§]
ve'et-chatat'chem asher-asitem et-ha'egel lakachti va'esrof oto ba'esh va'ekot oto tachon heitev ad asher dak le'afar va'ashlich et-afaro el-hanachal hayored min-hahar.
This verse describes the destruction of the golden calf idol made by the Israelites. 'Chatat'chem' refers to their sin, specifically the making of the calf. 'Lakachti' means 'I took', implying taking possession of it for destruction. 'Va'esrof oto ba'esh' means 'and I burned it with fire'. 'Va'ekot oto tachon heitev' means 'and I ground it very finely'. 'Ad asher dak le'afar' means 'until it was as fine as dust'. 'Va'ashlich et-afaro el-hanachal hayored min-hahar' means 'and I cast its dust into the stream descending from the mountain'.
[DEU.9.22] At Taberah, at Massah, and at the graves of craving, you provoked the Gods. [§]
uv’tav’erah uv’massah uv’kivrot ha’ta’avah maktsifim heyitem et-Yahveh.
This verse details instances where the Israelites provoked God. ‘Tav’erah’ refers to Taberah, ‘massah’ refers to Massah, and ‘kivrot ha’ta’avah’ refers to the graves of lust (or craving). ‘Maktsifim heyitem’ means ‘you provoked,’ and ‘et-Yahveh’ means ‘God.’
[DEU.9.23] And when Yahveh sent you from Kadesh Barnea, saying, “Go up and possess the land that I have given to you,” you rebelled against the mouth of Yahveh, your Gods, and you did not believe in Him, nor did you listen to His voice. [§]
Oo-vish-loch' YAHVEH et-chem mee-kah-desh bar-neh' le-emor, aloo oo-resh-oo et-ha-ah-retz asher nah-tat-tee la-chem, va-tah-mer-oo et-pee YAHVEH elo-hay-chem, ve-lo he-eh-man-tem lo, ve-lo sh'mah-tem be-kol-o.
This verse describes a situation where Yahveh sent the people from Kadesh Barnea and instructed them to go up and possess the land He had given them. However, the people rebelled against Yahveh, did not believe in Him, and did not listen to His voice.
[DEU.9.24] You have been rebels with Yahveh from the day I knew you. [§]
mamrim hayitem im-Yahveh miyom da'ati etkhem.
This verse comes from Numbers 27:3. 'Mamrim' means rebels or those who provoke. 'Hayitem' is 'you were'. 'Im' means 'with'. 'Yahveh' is the proper name of God. 'Miyom' means 'from the day'. 'Da'ati' means 'I knew'. 'Etkhem' is 'you' (object pronoun). Therefore, the verse speaks of being rebellious with God from the day He knew them.
[DEU.9.25] And I fell prostrate before Yahveh for forty days and forty nights, because Yahveh said He would destroy you. [§]
va'etnapal lifnei Yahveh et arba'im hayom ve'et arba'im hallaylah asher hitnapalti ki-amar Yahveh lehashmid etchem.
This verse describes someone falling prostrate before Yahveh for forty days and forty nights. The reason for this prostration is that Yahveh declared He would destroy them. The phrase 'et' before 'arba'im' indicates a direct object, emphasizing the duration of the time. The verb 'hitnapalti' is a reflexive verb meaning 'I fell prostrate'.
[DEU.9.26] And I prayed to Yahveh, and I said, "My Lord, Yahveh, do not destroy your people and your inheritance, which you redeemed with your strength, which you brought out of Egypt with a strong hand." [§]
Va'etpalel el-Yahveh va'omar, Adonai Yahveh, al-tashchet amcha venachalatcha, asher padita begad'lecha, asher hotzota mimitzrayim beyad chazakah.
This verse describes a prayer to Yahveh, appealing for mercy and remembrance of past redemption. "Va'etpalel" means "and I prayed". "El-Yahveh" means "to Yahveh". "Adonai Yahveh" means "my Lord, Yahveh". "Al-tashchet" means "do not destroy". "Amcha" means "your people". "Venachalatcha" means "and your inheritance". "Asher padita begad'lecha" means "which you redeemed with your strength". "Asher hotzota mimitzrayim beyad chazakah" means "which you brought out of Egypt with a strong hand".
[DEU.9.27] Remember your servants, Abraham, Isaac, and Jacob. Do not focus on the stubbornness of this people, and on their wickedness, and on their sin. [§]
zəḵōr la‘ăḇāḏeyḵā lə’ăḇrāhām ləyiṣḥāq ūləya‘ăqōḇ. ʾal-tēpen ʾel-qəšî hā‘ām hāzzeh wəʾel-riš‘ə‘ō wəʾel-ḥaṭṭāṯō.
This verse is a plea for remembrance and mercy. It asks the deity to remember the covenant made with Abraham, Isaac, and Jacob. It also asks that the deity not focus on the stubbornness, wickedness, and sin of the people. ‘ăzkar is a verb meaning ‘to remember’. la‘ăḇāḏeyḵā means ‘to your servants’. lə’ăḇrāhām, ləyiṣḥāq, ūləya‘ăqōḇ mean ‘to Abraham, to Isaac, and to Jacob’. ʾal-tēpen means ‘do not turn’ or ‘do not focus’. ʾel-qəšî hā‘ām hāzzeh means ‘to the stubbornness of this people’. wəʾel-riš‘ə‘ō wəʾel-ḥaṭṭāṯō means ‘and to wickedness and to sin.’
[DEU.9.28] Lest they say, the land from which You brought us out is not able to sustain us, and it is from Your hatred of them that You brought them out to cause their death in the wilderness. [§]
pen-yo-meru ha-aretz asher hotzata-nu misham mibli yekholet Yahveh la-havi-am el-ha-aretz asher dibber lahem u-misin-ato otam hotzi-am la-hamitam ba-midbar.
This verse expresses concern that the people might say the land from which God brought them was unable to sustain them, and that it was due to God’s hatred of them that He brought them out into the wilderness to die. Each name is translated literally. 'pen' means lest, 'yo-meru' they say, 'ha-aretz' the land, 'asher' which, 'hotzata-nu' you have brought us, 'misham' from there, 'mibli' without, 'yekholet' ability, 'Yahveh' Yahveh, 'la-havi-am' to bring them, 'el' to, 'asher-diber' which He spoke, 'lahem' to them, 'u-misin-ato' and from His hatred, 'otam' them, 'hotzi-am' He brought them out, 'la-hamitam' for their death, 'ba-midbar' in the wilderness.
[DEU.9.29] And they are your people and your inheritance, which you brought out with your great power and your outstretched arm. [§]
vehem am-mecha ve-nachalatek asher hotzeta be-koachcha ha-gadol u-vizroacha ha-netuya.
This verse refers to the people of Israel as God's possession and those he brought out of Egypt with his power. 'Vehem' means 'and they'. 'Ammecha' means 'your people'. 'Ve-nachalatek' means 'and your inheritance'. 'Asher' means 'that/which'. 'Hotzeta' means 'you brought out'. 'Be-koachcha' means 'with your power'. 'Ha-gadol' means 'the great'. 'U-vizroacha' means 'and with your arm'. 'Ha-netuya' means 'the stretched out'.
DEU.10
[DEU.10.1] At that time, Yahveh said to me, "Make for yourself two stone tablets like the previous ones, and ascend to me the mountain. And you shall make for yourself an ark of wood." [§]
ba'et hahu amar Yahveh elai pesal-lecha shnei-luchot avanim kara'shonim va'aleh elai hahara ve'asita lecha aron etz.
This verse describes a command from Yahveh to make two stone tablets like the first ones and to ascend the mountain. It also commands the making of an ark of wood. The verse is structured with a temporal phrase ('at that time'), a verb ('said'), a direct address ('to me'), and a series of commands. The use of 'like the first ones' implies a previous set of tablets.
[DEU.10.2] And I will write on the tablets the words that were on the first tablets that you broke, and you shall put them in the ark. [§]
ve-ekhtov al-ha-luhot et-ha-devarim asher hayu al-ha-luhot ha-rishonim asher shibarta ve-samtam ba-aron
This verse describes the re-writing of the commandments on new tablets after the first set was broken. 've' means 'and', 'ekhtov' means 'I will write', 'al' means 'on', 'ha-luhot' means 'the tablets', 'et' is a grammatical marker with no direct translation, 'ha-devarim' means 'the words', 'asher' means 'that/which', 'hayu' means 'were', 'ha-rishonim' means 'the first ones', 'shibarta' means 'you broke', 've-samtam' means 'and you shall put them', 'ba-aron' means 'in the ark'.
[DEU.10.3] And I made a chest of acacia wood, and I carved two stone tablets like the first, and I ascended the mountain, and the two tablets were in my hand. [§]
Va'as'a aron 'etzei shittim, va'efsol shnei luchot avanim karishonim, va'a'al hahara ushnei haluchot beyadi.
This verse describes the making of a chest and two stone tablets, mirroring the first set. It details ascending the mountain with the tablets in hand. Breaking down each word: 'Va'as'a' means 'and I made', 'aron' means 'chest', 'etzei' means 'trees of', 'shittim' refers to the acacia tree, 'va'efsol' means 'and I carved', 'shnei' means 'two', 'luchot' means 'tablets', 'avanim' means 'stones', 'karishonim' means 'like the first', 'va'a'al' means 'and I ascended', 'hahara' means 'the mountain', 'ushnei' means 'and two', 'haluchot' means 'the tablets', 'beyadi' means 'in my hand'.
[DEU.10.4] And He wrote on the tablets, like the writing the first, the Ten Commandments, which Yahveh spoke to you on the mountain from within the fire, in the day of the assembly. And Yahveh gave them to me. [§]
va-yik-toiv al-ha-lu-chot ka-mik-tav ha-rish-on et as-eret ha-de-va-rim asher di-ber Yahveh a-leikhem ba-har mit-toch ha-esh be-yom ha-ka-hal va-yit-nem Yahveh e-lai.
This verse describes God writing the Ten Commandments on the tablets. 'Va-yik-toiv' means 'and He wrote'. 'Al-ha-lu-chot' means 'on the tablets'. 'Ka-mik-tav ha-rish-on' means 'like the writing the first'. 'Et aseret ha-devarim' means 'the Ten Commandments'. 'Asher diber Yahveh' means 'which Yahveh spoke'. 'A-leikhem' means 'to you'. 'Ba-har' means 'on the mountain'. 'Mit-toch ha-esh' means 'from within the fire'. 'Be-yom ha-kahal' means 'in the day of the assembly'. 'Va-yit-nem Yahveh e-lai' means 'and Yahveh gave them to me'.
[DEU.10.5] I turned and descended from the mountain, and I placed the tablets in the Ark which I made, and they were there as Yahveh commanded me. [§]
Va'efen va'ered min-ha-har va'asim et-ha-luchot ba-aron asher asiti va-yihyu sham ka'asher tzivani Yahveh.
This verse describes the placement of the tablets (the Ten Commandments) into the Ark of the Covenant. 'Va'efen' implies a turning or facing, followed by descending from the mountain. 'Va'ered' means 'and I descended'. 'Va'asim' means 'and I put'. 'Et-ha-luchot' is 'the tablets' as a direct object. 'Ba-aron' means 'in the Ark'. 'Asher asiti' means 'which I made'. 'Va-yihyu sham' means 'and they were there'. 'Ka'asher tzivani' means 'as He commanded me'. 'Yahveh' is the proper name of God.
[DEU.10.6] And the sons of Israel journeyed from the wells of the descendants of Jacob to Moserah. There Aaron died and was buried there, and Eleazar, his son, served as priest in his stead. [§]
oo-ve-nee yis-rah-el nah-soo mee-be-air-ot b-nee ya-ah-kahn mo-seh-rah-shah-m mee-ta ah-hah-rohn va-yee-kah-ver shahm va-yeh-kah-hen el-ah-zar b-noh tahkht-tee-v.
This verse describes the Israelites traveling from the wells of the descendants of Jacob to Moserah. It states that Aaron died there and was buried there, and that Eleazar, his son, served as priest in his place.
[DEU.10.7] From there they traveled from the Gudgodah, and from the Gudgodah the land became good, a land of flowing waters. [§]
mee-shahm nah-seh-oo hah-gud-god-ah oo-min-hah-gud-god-ah yaht-vah-tah eh-rets nah-ha-lay mah-yim.
This verse describes a journey from a place called 'the Gudgodah' to a land of flowing waters. 'Gudgodah' is a place name, and 'nah-seh-oo' means 'they traveled'. 'Yaht-vah-tah' means 'it became good' or 'it was made good' and 'eh-rets' means 'land'. 'Nah-ha-lay mah-yim' literally translates to 'flowing waters'.
[DEU.10.8] At that time, Yahveh distinguished the tribe of Levi to carry the Ark of the Covenant of Yahveh, to stand before Yahveh to serve Him and to bless in His name, even to this day. [§]
ba'et hahu hivdil Yahveh et-shevet haLeviy laset et-aron brit-Yahveh la'amod lifnei Yahveh lesharto ulvarech bishmo ad hayom hazeh.
This verse describes the setting apart of the Levite tribe to carry the Ark of the Covenant of Yahveh, to stand before Yahveh to serve Him and to bless in His name, even to this day. 'ba'et hahu' means 'at that time'. 'hivdil' means 'He distinguished/separated'. 'Yahveh' is the proper name of God. 'et-shevet haLeviy' means 'the tribe of Levi'. 'laset' means 'to carry/bear'. 'et-aron brit-Yahveh' means 'the Ark of the Covenant of Yahveh'. 'la'amod' means 'to stand'. 'lifnei Yahveh' means 'before Yahveh'. 'lesharto' means 'to serve Him'. 'ulvarech bishmo' means 'and to bless in His name'. 'ad hayom hazeh' means 'even to this day'.
[DEU.10.9] Therefore, there was no portion or inheritance for Levi with his brothers. Yahveh Himself is their inheritance, as Yahveh, your God, spoke to him. [§]
al-ken lo-hayah le-levi chelek ve-nachalah im-echav Yahveh hu nachalato kasher diber Yahveh Eloheykha lo.
This verse explains why the tribe of Levi did not receive an inheritance of land like the other tribes of Israel. It states that Yahveh Himself is their inheritance, as Yahveh, their God, spoke to them.
[DEU.10.10] And I stood on the mountain as in the former days, forty days and forty nights, and Yahveh listened to me also at that time. Yahveh did not desire to destroy you. [§]
ve-anokhi amadti bahar kayamim harishonim arba'im yom ve arba'im layla vayishma Yahveh elai gam bapa'am hahu lo-avah Yahveh hashchit'cha.
This verse describes a situation where the speaker stood on the mountain for forty days and forty nights, and Yahveh listened to them. Yahveh refused to destroy the people.
[DEU.10.11] And Yahveh said to me, "Rise, go on a journey before the people, and they will come and inherit the land which I swore to their fathers to give to them." [§]
VaYomer Yahveh Elai Kum Lech LeMasa LeFnei HaAm VeYavo UYirshu Et HaAretz Asher Nishba'ti LaAvotam Lateit Lahem.
This verse records God speaking to someone. "VaYomer" means "and said". "Yahveh" is the proper name of God. "Elai" means "to me". "Kum" means "rise". "Lech" means "go". "LeMasa" means "on a journey". "LeFnei" means "before". "HaAm" means "the people". "VeYavo" means "and they will come". "VeYirshu" means "and they will inherit". "Et HaAretz" means "the land". "Asher Nishba'ti" means "which I swore". "LaAvotam" means "to their fathers". "Lateit Lahem" means "to give to them".
[DEU.10.12] And now, Israel, what does Yahveh, your Gods, ask of you? It is not a physical offering, but to fear Yahveh, your Gods, to walk in all of Yahveh’s ways, and to love Yahveh, and to serve Yahveh, your Gods, with all your heart and with all your soul. [§]
v'atah yisrael mah Yahveh Elohimcha sholel me'imcha ki im lir'ah et Yahveh Elohimcha lalechet bekhal derakhayv ul'ahava oto ul'avod et Yahveh Elohimcha bekhal levavecha ubekhal nafshcha.
This verse asks Israel what Yahveh, their Gods, requires of them. It clarifies that it is not a physical offering, but rather fear (reverence) of Yahveh, their Gods, walking in all of Yahveh's ways, loving Yahveh, and serving Yahveh, their Gods, with all their heart and all their soul.
[DEU.10.13] To keep the commandments of Yahveh and His statutes, which I command you today, is for your good. [§]
lishmor et mitzvot Yahveh ve'et chukotav asher anochi metzavecha hayom letov lach.
This verse instructs someone to keep the commandments of Yahveh and His statutes, which are being commanded to them today, for their own good. Let's break down the words: 'lishmor' means 'to keep', 'et' is an untranslatable particle marking the direct object, 'mitzvot' means 'commandments', 'Yahveh' is the proper name of God, 've'et' means 'and', 'chukotav' means 'His statutes', 'asher' means 'which' or 'that', 'anochi' means 'I', 'metzavecha' means 'command you', 'hayom' means 'today', 'letov' means 'for good', and 'lach' means 'to you'.
[DEU.10.14] Behold, to Yahveh the Gods of you are the heavens and the heavens of heavens, the earth and everything that is in it. [§]
hen la-Yahveh Eloheyka ha-shamayim u-shmey ha-shamayim ha-aretz ve-kol asher ba
This verse states that Yahveh, the Gods of you, are the heavens and the heavens of heavens, the earth, and everything that is in it. 'Hen' means 'behold' or 'see'. 'La' is a preposition meaning 'to'. 'Eloheyka' is the plural 'Elohim' modified by the possessive pronoun 'ka' meaning 'your'. 'Ha' is the definite article 'the'. 'Shmey ha-shamayim' literally translates to 'heavens of heavens', indicating a higher level of heavenly realms. 'Ve' means 'and'. 'Asher' means 'that which' or 'everything'. 'Ba' means 'in it'.
[DEU.10.15] Only in your fathers did Yahveh desire to love them, and He chose in their seed after them, in you from all the peoples, as this day. [§]
rak ba'avotekha khashak Yahveh le'ahava otam va'yivkhar be'zara'am akharehem bakekhem mikol-ha'ammim kayom hazeh.
This verse discusses God's choice of Israel. "rak" means "only", "ba'avotekha" means "in your fathers", "khashak" means "desired", "Yahveh" is the proper name of God, "le'ahava otam" means "to love them", "va'yivkhar" means "and He chose", "be'zara'am" means "in their seed", "akharehem" means "after them", "bakekhem" means "in you", "mikol-ha'ammim" means "from all the peoples", and "kayom hazeh" means "as this day".
[DEU.10.16] And you will remove the foreskin of your hearts, and your necks you will no longer make stiff. [§]
oo-mal-tem et ar-lat lev-av-chem ve-ar-pe-chem lo tah-kee-shoo o-dod.
This verse speaks of circumcision, but not a physical one. "Arlah" refers to the foreskin, but metaphorically, it represents an uncircumcised heart, meaning a hardened or unrepentant heart. The verse calls for the removal of this 'foreskin of the heart' and states that necks should no longer be stiffened – meaning people should no longer be stubborn or rebellious. "Levavchem" means 'your hearts', and "arpechem" means 'your necks'. "Tahkeesh" means 'to harden' or 'to make stiff'. "Odod" means 'anymore' or 'again'.
[DEU.10.17] For Yahveh, the Gods of you, is the God of the Gods, and my Lord of Lords, the God the Great, the Mighty, and the Awesome, who does not show favoritism and does not accept a bribe. [§]
ki Yahveh Eloheihem hu Elohei haElohim vaAdonai haAdonim haEl haGadol haGibor vhaNora asher lo-yissa panim velo yikach shochad.
This verse attributes several qualities to Yahveh. 'Eloheihem' means 'your Gods', referring to the Gods of the Israelites. 'Elohei haElohim' translates to 'God of the Gods'. 'Adonai haAdonim' means 'my Lord of Lords'. 'haEl haGadol haGibor vhaNora' means 'the God the Great the Mighty and the Awesome'. The final phrase indicates Yahveh does not show favoritism ('lo-yissa panim') and does not accept bribes ('velo yikach shochad').
[DEU.10.18] The Gods make justice for the orphan and the widow, and love the sojourner to give to him bread and clothing. [§]
oseh mishpat yatom ve'almana ve'ohev ger latet lo lechem vesimla
This verse describes God’s actions toward the vulnerable. “Oseh” means ‘making’ or ‘doing’. “Mishpat” means ‘judgment’ or ‘justice’. “Yatom” means ‘orphan’. “Ve’almana” means ‘and widow’. “Ve’ohev” means ‘and loves’. “Ger” means ‘sojourner’ or ‘foreigner’. “Latet” means ‘to give’. “Lo” means ‘to him’. “Lechem” means ‘bread’. “Vesimla” means ‘and clothing’.
[DEU.10.19] And you shall love the stranger, because strangers you were in the land of Egypt. [§]
va’ahavtem et-hager ki-gerim heyitem b’eretz mitzrayim
This verse instructs people to love the stranger. It explains the reason for this instruction is because they themselves were strangers in the land of Egypt. ‘Va’ahavtem’ means ‘and you shall love’. ‘Et-hager’ means ‘the stranger’. ‘Ki’ means ‘because’. ‘Gerim’ means ‘strangers’. ‘Heyitem’ means ‘you were’. ‘B’eretz mitzrayim’ means ‘in the land of Egypt’.
[DEU.10.20] You shall fear Yahveh, the Gods your God, Him you shall serve, and in Him you shall cling, and by His name you shall swear. [§]
et-Yahveh Elohim-kah tir-ah oto tah-avod u-vo tid-bahk u-bish-mo tissah-bay-ah.
This verse contains instructions regarding the proper relationship with the deity. "et" is a grammatical particle indicating the direct object. "Yahveh" is the personal name of God. "Elohim" refers to the Gods. "kah" is a possessive pronoun meaning "your." "tir-ah" means "you shall fear." "oto" means "Him." "tah-avod" means "you shall serve." "u-vo" means "and in Him." "tid-bahk" means "you shall cling." "u-bish-mo" means "and by His name." "tissah-bay-ah" means "you shall swear".
[DEU.10.21] He is your praise, and he is the Gods of you, who did with you the greatnesses and the terrors these which saw your eyes. [§]
hu tehilatecha vehu eloheykha asher asa itcha et hagedolot veet hanoraot haele asher rau eineycha.
This verse consists of several components. "hu" means "he". "tehilatecha" is a combination of "tehilla" (praise) and your possessive suffix, meaning "your praise". "vehu" means "and he". "eloheykha" is a combination of "elohey" (the Gods) and your possessive suffix, meaning "your Gods". "asher" means "which" or "that". "asa" means "did" or "made". "itcha" means "with you". "et" is an untranslatable marker. "hagedolot" means "the greatnesses". "veet" is a combined form of "ve" (and) and "et". "hanoraot" means "the terrors". "haele" means "these". "asher" means "which" or "that". "rau" means "saw". "eineycha" means "your eyes".
[DEU.10.22] Seventy souls, your ancestors, descended into Egypt. And now, Yahveh, the Gods, has made you numerous, like the stars of the heavens. [§]
bəšivʿîm nep̄eš yārdū ʾăḇōtêḵā miṣrāyimā wəʿattā śāmḵā Yahveh ʾĕlōhêḵā kəḵōḵəḇê haššāmayim lārōḇ.
This verse recounts that seventy souls, meaning people, descended into Egypt, referring to the ancestors of the Israelites. It then states that Yahveh, the Gods, has made you numerous, like the stars of the heavens.
DEU.11
[DEU.11.1] And you shall love Yahveh, the Gods, your God, and you shall keep their keeping, their statutes, their judgements, and their commandments all of your days. [§]
ve'ahavta et Yahveh Elohimcha veshamarta mishmarto v'chukkotav u'mishpatav u'mitzvotav kol-hayamim.
This verse instructs to love Yahveh, the Gods, your God, and to keep their statutes, judgements, and commandments all of your days. 'Et' is a particle indicating a direct object. 'Elohimcha' means 'your Gods'. 'Mishmarto' refers to 'their keeping/charge'. 'Chukkotav' refers to 'their statutes'. 'Mishpatav' refers to 'their judgements'. 'Mitzvotav' refers to 'their commandments'. 'Kol-hayamim' means 'all the days'.
[DEU.11.2] And you will know today that it is not your children who have known and seen the discipline of Yahveh, the Gods of your people, but the greatness of Yahveh, His strong hand, and His outstretched arm. [§]
vee-dah-tem ha-yohm kee lo et-benee-chem asher lo yah-doo v-asher lo rah-oo et-moo-sar Yahveh Elohim-chem et-god-lo et-yah-do ha-chazakah oo-zroh-o ha-netuyah.
This verse speaks of knowing today that it is not one’s children who have known and seen the discipline of Yahveh, the Gods of your people, but rather the greatness of Yahveh, His strong hand, and His outstretched arm.
[DEU.11.3] And the signs of Yahveh and his works which he did within Egypt for Pharaoh, king of Egypt, and to all his land. [§]
ve'et-ototav ve'et-ma'asav asher asa betoch mitzrayim lefaroh melech-mitzrayim ulchol-artzo.
This verse describes the signs and works that Yahveh did in Egypt for Pharaoh, king of Egypt, and all his land. 've'et' is a conjunction meaning 'and'. 'ototav' refers to 'his signs'. 'ma'asav' refers to 'his works'. 'asher' means 'that/which'. 'asa' means 'he did'. 'betoch' means 'within/in the midst of'. 'mitzrayim' is 'Egypt'. 'lefaroh' is 'for Pharaoh'. 'melech-mitzrayim' is 'king of Egypt'. 'ulchol-artzo' means 'and to all his land'.
[DEU.11.4] And what God did to the military of Egypt, to their horses and to their chariots, which God flooded with the waters of the Red Sea upon them while they pursued after you, God destroyed them until this day. [§]
Vaasher asa leheil mitzrayim lesusav ulerikhav asher hetsif et mei yam suf al pnehem beredfam achareichem vayavdem Yahveh ad hayom hazeh.
This verse describes what God did to the military of Egypt, their horses, and their chariots, specifically how he flooded the waters of the Red Sea upon them while they pursued Israel, and how Yahveh destroyed them until this day. 'Vaasher' means 'and what'. 'Asa' means 'did'. 'Leheil' means 'to the force/military'. 'Mitzrayim' is 'Egypt'. 'Lesusav' means 'to their horses'. 'Ulerikhav' means 'and to their chariots'. 'Asher' means 'which/what'. 'Hetsif' means 'flooded'. 'Et mei yam suf' means 'the waters of the Red Sea'. 'Al pnehem' means 'upon their faces'. 'Beredfam' means 'while they pursued'. 'Achareichem' means 'after you'. 'Vayavdem' means 'and he destroyed'. 'Yahveh' is the proper name of God. 'Ad hayom hazeh' means 'until this day'.
[DEU.11.5] And that which the Gods did for you in the wilderness, until you came to this place. [§]
va-asher asa lakhem bamidbar ad-boachem ad-hamakom hazeh.
This verse describes something that was done for the people in the wilderness, up until their arrival at a certain place. 'Asher' means 'which' or 'that which'. 'Asa' means 'did' or 'made'. 'Lakhem' means 'to you' or 'for you'. 'Bamidbar' means 'in the wilderness'. 'Ad-boachem' means 'until your coming' or 'until you came'. 'Ad-hamakom' means 'to the place'. 'Hazeh' means 'this'.
[DEU.11.6] And as for what the Gods did to Dathan and Abiram, the sons of Eliab, son of Reuben, the earth opened its mouth and swallowed them, and their houses, and their tents, and all that belonged to them, in the midst of all Israel. [§]
Va'asher asa ledatan vel'aviram benei eliav ben reuben asher patza ha'aretz et piha vatible'em ve'et bateihem ve'et ohaleihem ve'et kol hayekum asher beragleihem bekerav kol yisrael.
This verse recounts what God did to Dathan and Abiram, sons of Eliab, son of Reuben. Specifically, it describes how the earth opened its mouth and swallowed them, their houses, their tents, and everything that belonged to them, in the midst of all Israel.
[DEU.11.7] For your eyes have seen all the work of Yahveh the great which he did. [§]
kee aynaykem haro'ot et kol ma'aseh Yahveh hagadol asher asah
This verse begins with the conjunction 'kee' meaning 'because' or 'for'. 'Aynaykem' means 'your eyes' (plural). 'Haro'ot' means 'seeing'. 'Et' is an untranslatable grammatical marker. 'Kol' means 'all'. 'Ma'aseh' means 'work' or 'deed'. 'Yahveh' is the proper name of God. 'Hagadol' means 'the great'. 'Asher' means 'which' or 'that'. 'Asah' means 'he did'. Therefore, the verse is stating a reason why something is true, based on what your eyes have seen of God's great works.
[DEU.11.8] And you shall keep all the commandments that I, God, command you today, in order that you may be strong and come and inherit the land that you are crossing over there to inherit it. [§]
oo-sh'mar-tem et-kol-ha-mitz-vah a-sher a-no-chi m'tzav-cha ha-yom l'ma-an te-chez-ku oo-va-tem vee-rish-tem et-ha-ah-retz a-sher a-tem ov-rim sham-mah l'rish-tah.
This verse contains instructions regarding obedience to God's commands. 'Sh'martem' means 'you shall keep'. 'Kol hamitzvah' means 'all the commandments'. 'Anochi' refers to 'I', referring to God. 'M'tzavcha' is 'I command you'. 'Ha-yom' means 'today'. 'L'ma-an' means 'in order that'. 'Techezku' means 'you will be strong'. 'Va-tem' means 'and you will come'. 'Virishtem' means 'and you will inherit'. 'Ha-ahretz' means 'the land'. 'Ovrim' means 'crossing'. 'Shamah' means 'there'. 'L'rishtah' means 'to inherit it'.
[DEU.11.9] And in order that you may lengthen your days upon the land that Yahveh swore to your ancestors to give to them and to their offspring, a land flowing with milk and honey. [§]
u-le-ma-an ta-ar-ee-khoo ya-meem al-ha-a-da-mah a-sher ni-sh’vah Yahveh la-a-vo-te-chem la-teet la-hem u-le-zar-am eretz za-vat cha-lav u-devash.
This verse begins with 'and in order that' (u-le-ma-an). It then speaks of lengthening days upon the land (ta-ar-ee-khoo ya-meem al-ha-a-da-mah). This land is the one that Yahveh swore to the ancestors (la-a-vo-te-chem) to give to them and their offspring (u-le-zar-am). The description of the land is ‘a land flowing with milk and honey’ (eretz za-vat cha-lav u-devash).
[DEU.11.10] For the land to which you go to possess is not like the land of Egypt from which you came, where you sowed your seed and irrigated with your feet like a garden of vegetables. [§]
kee ha-aretz asher ata ba-shamah le-rishta lo ke-eretz mitzrayim hee asher yatzatem misham asher tizra et-zara'cha ve-hishkita be-raglecha ke-gan ha-yarak.
This verse describes the land that the Israelites are entering as different from Egypt. It emphasizes that this new land requires irrigation through foot-powered methods, like a carefully tended garden, whereas Egypt did not.
[DEU.11.11] And the land that you are crossing there to inherit it, land of hills and valleys, to the rain of the heavens it will drink water. [§]
veha'aretz asher atem ovrim shamah lerishta'ah eretz harim uvekakot limtar hashamayim tishteh mayim.
This verse describes the land that the people are crossing to inherit. It states that the land is one of hills and valleys and will be watered by the rain of the heavens. Each word is translated literally. 'Veha'aretz' means 'and the land'. 'Asher' means 'that'. 'Atem' means 'you'. 'Ovrim' means 'crossing'. 'Shamah' means 'there'. 'Lerishta'ah' means 'to inherit it'. 'Eretz' means 'land'. 'Harim' means 'hills'. 'Uvekakot' means 'and valleys'. 'Limtar' means 'to the rain'. 'Hashamayim' means 'the heavens'. 'Tishteh' means 'it will drink'. 'Mayim' means 'water'.
[DEU.11.12] The land that Yahveh, the Gods of your people, seeks out is under constant observation. The eyes of Yahveh, the Gods of your people, are upon it from the beginning of the year until its end. [§]
‘erets asher-Yahveh Elohimcha doresh otah tamid einei Yahveh Elohimcha bah me’reshit hashanah ve’ad acharit shanah.
This verse describes the land that Yahveh, the Gods of your people, actively seeks out. It emphasizes constant divine observation, from the beginning of the year to its end. ‘erets means land. asher means that. doresh means seeks. otah means it. tamid means always. einei means eyes. bah means in it. me’reshit hashanah means from the beginning of the year. ve’ad acharit shanah means and until the end of the year.
[DEU.11.13] And it will be, if you will surely hear to my commandments, which I command you today, to love Yahveh, the Gods, your God, and to serve Him with all your heart and with all your soul. [§]
vehayah im shamoa tishma'u el mitzvotai asher anochi metzaveh etchem hayom le'ahava et-Yahveh Eloheichem ule'avdo bechol levavchem ubechol nafshchem.
This verse states a conditional promise. 'Vehayah' means 'and it will be'. 'Im' means 'if'. 'Shamoa tishma'u' is a doubled verb for emphasis meaning 'if you will surely hear'. 'El mitzvotai' means 'to my commandments'. 'Asher anochi metzaveh etchem hayom' means 'which I command you today'. 'Le'ahava et-Yahveh Eloheichem' means 'to love Yahveh, the Gods, your God'. 'Ule'avdo' means 'and to serve Him'. 'Bechol levavchem ubechol nafshchem' means 'with all your heart and with all your soul'.
[DEU.11.14] And I will give the rain of your land in its time, the early rain and the late rain. And you will gather in your grain, your wine, and your oil. [§]
ve-nat-ti me-tar-art-ze-chem be-it-to yo-reh u-mal-kosh ve-a-saf-ta de-ga-nech ve-tee-rosh-chah ve-yitz-ha-rech
This verse describes God promising rain to the land at the right time, both early and late rain, and a bountiful harvest. Let's break down the names used. There is no direct name of God in this verse, however, the verb 'nat-ti' (I will give) implies agency, thus God. 'Art-ze-chem' is 'your land', and 'de-ga-nech' is 'your grain'.
[DEU.11.15] And I will give grass in your field to your livestock, and you will eat and be full. [§]
ve-natati eisev be-sadecha livhemetcha ve-achal-ta vesavata
This verse describes a promise of provision. 've-natati' means 'and I will give'. 'eisev' means 'grass'. 'be-sadecha' means 'in your field'. 'livhemetcha' means 'to your livestock'. 've-achal-ta' means 'and you will eat'. 'vesavata' means 'and you will be full'. The subject 'I' is implied through the verb conjugation.
[DEU.11.16] Guard yourselves lest your heart tempt you, and you turn aside and serve the Gods others, and prostrate yourselves to them. [§]
hishmareu lakhem pen yifteh levavchem vesartem vaavadtem elohim acherim vehishtachavitem lahem.
This verse is a warning against being tempted to worship other gods. 'hishmareu lakhem' means 'guard yourselves'. 'pen yifteh levavchem' means 'lest your heart tempt you'. 'vesartem' means 'and you turn aside'. 'vaavadtem elohim acherim' means 'and you serve the Gods others'. 'vehishtachavitem lahem' means 'and you prostrate yourselves to them'.
[DEU.11.17] And the anger of Yahveh will burn upon you, and he will restrain the heavens so there will be no rain, and the land will not give its produce. And you will perish quickly from the good land which Yahveh is giving to you. [§]
ve-khara af-Yahveh ba-khem ve-atsar et-ha-shamayim ve-lo-yihiyeh matar ve-ha-adamah lo titen et-yevulah va-avadtem meherah me-al ha-aretz ha-tovah asher Yahveh noten la-khem.
This verse describes a consequence of disobedience: God's anger will result in a drought and crop failure, leading to the people's destruction from the good land that God is giving to them. 'Ve' means 'and', 'khara' means 'burn', 'af' means 'anger', 'ba-khem' means 'upon you', 'atsar' means 'restrain', 'et-ha-shamayim' means 'the heavens', 'lo-yihiyeh' means 'there will not be', 'matar' means 'rain', 'ha-adamah' means 'the land', 'titen' means 'give', 'yevulah' means 'produce', 'avadtem' means 'you will perish', 'meherah' means 'quickly', 'me-al' means 'from', 'ha-aretz' means 'the land', 'tovah' means 'good', 'asher' means 'which', 'noten' means 'giving', 'la-khem' means 'to you'.
[DEU.11.18] And you shall place these words of mine upon your heart and upon your soul, and you shall bind them as a sign upon your hand, and they shall be as appendages between your eyes. [§]
vesamtetem et-devarai eleh al-levavchem ve'al-nafsh'chem u'k'shartem otam le'ot al-yedchem vehayu lotafot bein eineichem.
This verse instructs the people to remember and visibly display God's words. 'vesamtetem' means 'and you shall place' or 'and you shall set'. 'devarai eleh' means 'these words of mine'. 'al-levavchem' is 'upon your heart'. 've'al-nafsh'chem' is 'and upon your soul'. 'u'k'shartem otam' means 'and you shall bind them'. 'le'ot' is 'as a sign'. 'al-yedchem' is 'upon your hand'. 'vehayu' means 'and they shall be'. 'lotafot' means 'frontlets' or 'appendages'. 'bein eineichem' is 'between your eyes'.
[DEU.11.19] And you shall teach them to your children, speaking of them when you sit in your house and when you walk along the road, and when you lie down and when you rise. [§]
ve-lim-deh-tem oh-tam et-be-nei-hem le-da-ber bah-hem be-shiv-te-kha be-beit-kha u-ve-lech-te-kha ba-de-rech u-ve-shach-ve-kha u-ve-ku-me-kha.
This verse instructs people to teach their children about the Gods. It details when this teaching should occur: when sitting in one’s house, when walking along the road, when lying down, and when rising.
[DEU.11.20] You shall write upon the doorposts of your house and upon your gates. [§]
oo-kh’tav-tem al-m’zoo-zot bay-teh-cha oo-vish-ah-ray-cha
This verse instructs to write on the doorposts of your house and on your gates. The verb 'uk'tavtem' means 'you shall write' (plural). 'M'zoozot' refers to doorposts. 'Bay-teh-cha' means 'your house'. 'Bish'arei-cha' means 'at your gates'.
[DEU.11.21] So that your days and the days of your children may increase upon the land which Yahveh swore to your fathers to give to them, as the days of the heavens upon the earth. [§]
le-ma'an yirbu yemeykem veyemey beneichem al ha'adama asher nishba Yahveh la'avoteychem latet lahem kimay ha'shamayim al-ha'aretz.
This verse discusses the promise of long life contingent on obedience. 'le-ma'an' means 'in order that' or 'so that'. 'yirbu' means 'increase'. 'yemeykem' means 'your days'. 'veyemey beneichem' means 'and the days of your children'. 'al ha'adama' means 'upon the land'. 'asher' means 'which'. 'nishba' means 'swore'. 'Yahveh' is the proper name of God. 'la'avoteychem' means 'to your fathers'. 'latet lahem' means 'to give to them'. 'kimay ha'shamayim' means 'as the days of the heavens'. 'al-ha'aretz' means 'upon the earth'.
[DEU.11.22] But if you diligently keep all these commandments that I am commanding you to do, to love Yahveh, your Gods, to walk in all of Yahveh’s ways, and to cling to Yahveh. [§]
kee im-shamor tishmeroon et-kol-hamitzvah hazot asher anokhi metzaveh etchem la'asotah le'ahavah et-Yahveh Eloheikhem lalechet bechol-derakhayv uledavkah-vo.
This verse outlines a conditional promise. It states that if the people diligently keep all the commandments that Yahveh commands them to do, then they will demonstrate love for Yahveh, their Gods, by walking in all of Yahveh’s ways and clinging to Yahveh.
[DEU.11.23] And Yahveh will dispossess all these nations before you, and you will inherit nations greater and more powerful than yourselves. [§]
vehorish Yahveh et-kol-hagoyim ha-eleh milifneichem virishtem goyim gedolim vaatzumim michem.
This verse describes God promising to dispossess the nations before the Israelites, and that the Israelites will inherit great and powerful nations. 'Vehorish' means 'and will dispossess'. 'Yahveh' is the proper name of God. 'Et' is a grammatical particle. 'Kol' means 'all'. 'Hagoyim' means 'nations'. 'Ha-eleh' means 'these'. 'Milifneichem' means 'before you'. 'Virishtem' means 'and you will inherit'. 'Goyim' means 'nations'. 'Gedolim' means 'great'. 'Vaatzumim' means 'and powerful'. 'Michem' means 'than you'.
[DEU.11.24] All the place that your feet step in will be to you, from the desert and Lebanon, from the river, the river Euphrates, and to the sea, the last sea, will be your boundary. [§]
kal-hamakom asher tidrok kaf-raglechem bo lachem yihyeh min-hamidbar vehalbanon min-hanahar nehar-prat vead hayam ha'acharon yihyeh gevulechem.
This verse describes the boundaries of the land promised to the Israelites. 'Kal-hamakom' means 'all the place'. 'Asher' means 'that'. 'Tidrok kaf-raglechem' means 'your foot steps'. 'Bo' means 'in it'. 'Lachem' means 'to you'. 'Yihyeh' means 'will be'. 'Min-hamidbar vehalbanon' means 'from the desert and Lebanon'. 'Min-hanahar nehar-prat' means 'from the river, the river Euphrates'. 'Vead hayam ha'acharon' means 'and to the sea, the last sea'. 'Gevulechem' means 'your boundary'.
[DEU.11.25] No one will stand firm before you. Your fear and your dread Yahveh, the Gods of you, will place upon the face of all the land that you tread in, just as He has spoken to you. [§]
lo yityatzev ish bifneikhem pachdekhem umo’rakhem yittein Yahveh Eloheikhem al pnei kol ha’aretz asher tidrekhu bah ka’asher dibber lakhem.
This verse describes God’s intention to instill fear and dread in the hearts of the people’s enemies. It emphasizes that Yahveh, the Gods of them, will place this fear upon all the land they traverse, just as He has spoken to them. ‘Yityatzev’ means ‘to stand firm’ or ‘to establish oneself’, so the negative form ‘lo yityatzev’ means ‘no one will stand firm’. ‘Pachdekhem’ is ‘your fear’ and ‘umo’rakhem’ is ‘your dread’.
[DEU.11.26] Behold, I am giving before you today a blessing and a curse. [§]
re'eh anokhi noten lifanekhem hayom berakha u'kelalah
This verse begins with "re'eh" which means "behold" or "see". "Anokhi" means "I". "Noten" means "giving". "Lifanekhem" means "before you". "Hayom" means "today". "Berakha" means "blessing". "U'kelalah" means "and curse". This verse is a declaration of choice, presenting blessing and curse as options.
[DEU.11.27] The blessing that you will hear, to the commands of Yahveh, the Gods of you all, that I command you all today. [§]
et-habrachah asher tishma'u el-mitzvote Yahveh Eloheichem asher anochi metzaveh etchem hayyom.
This verse discusses the blessings that will come from obedience to the commands of Yahveh, the Gods of you all, which I command you all today. “Et” is a grammatical particle, often untranslated but indicating the direct object. “Habrachah” means “the blessing”. “Asher” means “that/which”. “Tishma’u” means “you will hear”. “Mitzvote” means “commands”. “Eloheichem” means “the Gods of you all”. “Anochi” means “I”. “Metzaveh” means “command”. “Etchem” means “you all”. “Hayyom” means “today”.
[DEU.11.28] And the curse, if you do not listen to the commands of Yahveh, the Gods, and you turn aside from the way that I command you today, to go after other Gods that you do not know, then a curse will fall upon you. [§]
vehaqelalah im-lo tishma’u el-mitzvot Yahveh Eloheihem vesartem min-haderech asher anochi metzaveh etkhem hayom lalechet acharei Elohim acherim asher lo-yeda’tem.
This verse outlines a curse that will befall the people if they do not heed the commands of Yahveh, the Gods. Specifically, it warns against straying from the path commanded and instead following other Gods that they do not know.
[DEU.11.29] And it will be that when Yahveh, the Gods of your ancestors, brings you to the land that you are about to enter and possess, you shall pronounce the blessing upon Mount Gerizim and the curse upon Mount Eibal. [§]
ve-ha-ya ki ye-vi-a-kha Yahveh Eloheykha el-ha-aretz asher ata ba-shama le-rishta; ve-natata et-ha-berakha al-har Gerizim ve-et-ha-klela al-har Eibal.
This verse describes a future event where Yahveh, the Gods of your ancestors, will bring you to the land that you are entering to possess. When you have arrived in that land, you will pronounce the blessing on Mount Gerizim and the curse on Mount Eibal.
[DEU.11.30] Are they not on the other side of the Jordan, following the way of the setting sun, in the land of the Canaanite who dwells in the Arabah, opposite Gilgal, near the oaks of Moreh? [§]
Ha-lo-hem-ma be-e-ver ha-yar-den a-cha-rei derech me-vo ha-she-mesh be-eretz ha-ke-na-ni ha-yo-shev ba-a-ra-vah mu-l ha-gil-gal ei-tzel e-lo-nei mo-reh.
This verse describes a location. 'Ha-lo-hem-ma' is a question marker, essentially asking 'are they not?'. 'Be-e-ver ha-yar-den' means 'on the other side of the Jordan'. 'A-cha-rei derech me-vo ha-she-mesh' means 'following the way of the setting sun'. 'Be-eretz ha-ke-na-ni' means 'in the land of the Canaanite'. 'Ha-yo-shev ba-a-ra-vah' means 'the one who dwells in the Arabah' (a valley or desert region). 'Mu-l ha-gil-gal' means 'opposite Gilgal'. 'Ei-tzel e-lo-nei mo-reh' means 'near the oaks of Moreh'.
[DEU.11.31] Because you are about to cross the Jordan to come and inherit the land that Yahveh, the Gods of you, gives to you, and you will inherit it and you will dwell in it. [§]
kee atem ovrim et-hayarden lavo lareshet et-haaretz asher-yehova eloheichem noten lachem virishtem otah viyshavtem bah.
This verse speaks to the Israelites preparing to cross the Jordan River to inherit the land that Yahveh, their Gods, is giving them. It details their future inheritance and settlement of the land.
[DEU.11.32] And you shall keep to do all the statutes and all the judgments, which I am giving before you today. [§]
Oo-sh’mar-tem la-ah-soh et kol-ha-hoo-kim v’et-ha-mish-pah-tim ah-sher ah-noh-kee no-ten lif-nay-chem ha-yohm.
This verse contains instructions to observe and do all the statutes and judgments that 'I' am giving before you today. The verse is a command to maintain obedience to the laws. Each word is translated according to its literal meaning. 'I' refers to the speaker, who is understood to be Yahveh.
DEU.12
[DEU.12.1] These are the laws and the judgments that you shall keep to do in the land that Yahveh, the Gods, gave to your fathers to you to inherit all the days that you are living on the land. [§]
eh-leh ha-hu-kim ve-ha-mish-pa-tim a-sher tish-mer-oon la-ah-sot ba-ah-retz a-sher na-tan Yahveh Elohim av-o-te-cha le-cha le-rish-tah kol-ha-ya-mim a-sher-at-tem chai-im al-ha-ah-dah-mah
This verse introduces a set of laws and judgments. 'Ele' means 'these'. 'Huqim' means 'laws'. 'Mishpatim' means 'judgments'. 'Tishmeroon' is a command to 'keep'. 'La-ah-sot' means 'to do'. 'Ba-aretz' means 'in the land'. 'Natan' means 'gave'. 'Yahveh' is the name of God. 'Elohim' refers to 'the Gods'. 'Avotecha' means 'your fathers'. 'Lecha' means 'to you'. 'Le-rishtah' means 'to inherit'. 'Kol-ha-yamim' means 'all the days'. 'Atem' means 'you'. 'Chaiim' means 'living'. 'Al-ha-adamah' means 'on the land'.
[DEU.12.2] You shall cause to perish all the places where the nations whom you dispossess served their gods, on the high mountains and on the hills, and under every flourishing tree. [§]
Abbed te'abedoon et-kol-ham'komot asher avdu-sham hagoyim asher atem yorshim otam et-eloheihem al-heharim haramim ve'al-hag'vaot vetachat kol-etz ra'anan.
This verse instructs the people to destroy the places where the nations they are dispossessing worshipped their gods. The instructions include destroying shrines on high mountains, hills, and under every green tree. 'Abbed' is a causative form, meaning 'cause to perish'. 'Te'abedoon' is a future, second-person plural form of the same root, meaning 'you all will surely perish'. 'Ham'komot' means 'the places'. 'Eloheihem' refers to 'their gods', and is plural.
[DEU.12.3] You will shatter their altars, and you will break their pillars. You will burn their asherah poles in fire, and you will cut down the images of their gods. You will destroy their name from that place. [§]
v’nitatztem et mizbeachotam v’shibartem et matzevotam va’asher’ehem tisr’fun ba’esh u’psiley elohehem t’gad’eun v’ibadtem et sh’mam min ha’makom ha’hu.
This verse describes the destruction of foreign religious sites and idols. 'Nitatztem' means you will shatter or break down. 'Mizbeachotam' refers to their altars. 'Shibartem' means you will break. 'Matzevotam' means their pillars or monuments. 'Asher’ehem' refers to their asherah poles or groves. 'Tisr’fun' means you will burn. 'Psiley elohehem' means the images of their gods. 'T’gad’eun' means you will cut down. 'Ibadtem' means you will destroy. 'Sh’mam' means their name or reputation. 'Ha’makom ha’hu' means that place.
[DEU.12.4] You shall not make it like this to Yahveh, your Gods. [§]
lo-ta-a-son ken le-yah-veh e-lo-hay-kem
This verse contains several names for God and a negative command. "Lo" means "not". "Ta-a-son" is a second-person plural future command meaning "you will make". "Ken" means "like this" or "in this way". "Le-Yahveh" means "to Yahveh". "Elohaykem" is a combination of "Elohim" (the Gods) and "kem" (your), thus meaning "your Gods".
[DEU.12.5] But to the place that Yahveh will choose from all your tribes, to put His name there for His dwelling you will seek, and you will come there. [§]
ki im-el-ha-ma-kom a-sher yiv-char Yahveh Elohim-chem mi-kal-shiv-tei-chem la-sum et-shmo sham leshikno tid-reshu u-va-ta sham-mah.
This verse discusses choosing a specific place for worship. 'ki im-el' means 'but to'. 'ha-ma-kom' means 'the place'. 'a-sher yiv-char' means 'that Yahveh will choose'. 'Yahveh Elohim-chem' means 'Yahveh, the Gods of you'. 'mi-kal-shiv-tei-chem' means 'from all your tribes'. 'la-sum et-shmo sham' means 'to put His name there'. 'leshikno tid-reshu' means 'for His dwelling you will seek'. 'u-va-ta sham-mah' means 'and you will come there'.
[DEU.12.6] And you shall bring there your burnt offerings and your sacrifices and your tithes and the contribution from your hand and your vows and your voluntary offerings and the firstborn of your cattle and your sheep. [§]
Va-hev-ee-tem sha-mah oh-lo-tay-chem ve-ziv-chei-chem ve-et ma-a-ser-o-tay-chem ve-et te-roo-mat yed-chem ve-nid-ray-chem ve-nid-vo-tay-chem u-ve-chor-ot be-kar-chem ve-tzo-an-chem.
This verse details what the Israelites are to bring to the place Yahveh chooses. It lists various offerings: burnt offerings, sacrifices, tithes, contributions from the hand, vows, voluntary offerings, and the firstborn of cattle and sheep.
[DEU.12.7] And you will eat there before Yahveh, the Gods, and rejoice in all the work of your hands, you and your households, which Yahveh, the Gods, has blessed you. [§]
va’akhaltem sham lifnei Yahveh Elohimkhem us’machtem bechol mishlach yedkhem atem ubateichem asher berakh’kha Yahveh Elohimkha.
This verse describes a joyful feasting before Yahveh, the Gods, with rejoicing in all the work of one's hands, both for oneself and one's household, because Yahveh, the Gods, has blessed them. Note the plural 'the Gods' used for Elohim, reflecting the original language. The possessive 'khem' and 'kha' are translated as 'your' and 'you' respectively.
[DEU.12.8] You shall not do like all that we do here today, each person according to all that is right in his eyes. [§]
lo ta'asun kechol asher anachnu osim poh hayom, ish kol-hayashar be'einav.
This verse contains instructions against following the practices of others. "lo ta'asun" means "you shall not do". "kechol" means "like all". "asher" introduces a clause specifying what is not to be done. "anachnu osim" means "we do". "poh hayom" means "here today". "ish" means "each person". "kol-hayashar" means "all that is right". "be'einav" means "in his eyes". The verse essentially warns against adopting the behaviors of those around them, instead each person should follow what they believe to be right.
[DEU.12.9] For you have not yet come to the rest and to the inheritance that Yahveh, the Gods of you, are giving to you. [§]
kee lo-ba-tem ad-ah-tah el-ham-noo-chah ve-el-han-cha-lah ah-sher Yahveh Elohey-cha no-ten lach.
This verse speaks of the Israelites not yet arriving at the rest and the inheritance that Yahveh, their Gods, gives to them. 'Kee' means 'for' or 'because'. 'Lo-ba-tem' is 'you have not come'. 'Ad-ah-tah' means 'until now'. 'El' means 'to'. 'Ham-noo-chah' is 'the rest'. 'Ve' means 'and'. 'Han-cha-lah' is 'the inheritance'. 'Ah-sher' means 'that' or 'which'. 'Yahveh' is the proper name of God. 'Elohey-cha' means 'your Gods'. 'No-ten' means 'giving'. 'Lach' means 'to you'.
[DEU.12.10] And you shall cross the Jordan, and you shall dwell in the land that Yahveh, the Gods of you, will cause you to inherit, and He will give you rest from all your enemies around, and you shall dwell in safety. [§]
Va'avartem et-hayarden viyshavtem ba'aretz asher-Yahveh Eloheychem manchiyl etchem vehiniach lachem mikol-oyveychem misaviv viyshavtem-betach.
This verse describes the Israelites crossing the Jordan River and inheriting the land promised to them by God. It emphasizes God's provision of safety and rest from their enemies. 'Va'avartem' means 'and you shall cross'. 'Et-hayarden' means 'the Jordan'. 'Viyshavtem' means 'and you shall dwell'. 'Ba'aretz' means 'in the land'. 'Asher-Yahveh Eloheychem' means 'that Yahveh, the Gods of you'. 'Manchiyl etchem' means 'He will cause you to inherit'. 'Vehiniach lachem' means 'and He will give you rest'. 'Mikol-oyveychem' means 'from all your enemies'. 'Misaviv' means 'around'. 'Viyshavtem-betach' means 'and you shall dwell in safety'.
[DEU.12.11] And it will be, the place that Yahveh the Gods will choose to dwell in His name, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all the choice of your vows that you vow to Yahveh. [§]
Vehayah hamakom asher yivchar Yahveh Eloheihem bo leshakken shemo sham, shama taviu et kol asher anochi metzaveh etchem, oloteichem vezivheichem ma'asroteichem uterumat yedchem vechol mivchar nidreichem asher tidru layahveh.
This verse details the place Yahveh the Gods will choose to dwell, and instructs the people to bring all their offerings, tithes, and vows to that place. 'Hamakom' refers to 'the place', 'yivchar' means 'will choose', 'leshakken' means 'to dwell', and 'nidreichem' means 'your vows'.
[DEU.12.12] You shall rejoice before Yahveh, the Gods, yourselves, and your sons and your daughters, and your servants and your female servants, and the Levite who is at your gates, for he has no portion or inheritance with you. [§]
uśəmachtem lifəney yahveh eloheykem; attem ubənêykem ubənôtêykem vəəavdêykem vəəəməhôtêykem vəhālēvi asher bəśaəərēykem ki ein lo ḥēleq vənaḥălā əittəkem.
This verse describes rejoicing before Yahveh, the Gods, and includes instructions about who should participate and a specific mention of the Levites and their lack of inheritance.
[DEU.12.13] Guard yourself, lest you offer your burnt offerings in every place that you see. [§]
hish-amer le-kha, pen-ta-a-leh o-loh-te-kha be-chol ma-kom a-sher tee-reh.
This verse is a command to watch oneself, specifically concerning burnt offerings. 'Hishamer' is an imperative form meaning 'watch yourself' or 'guard yourself'. 'Lekha' means 'to you'. 'Pen' introduces a clause of prohibition, meaning 'lest' or 'that not'. 'Ta'aleh' means 'you ascend' or 'you offer'. 'Oloteykha' is 'your burnt offerings'. 'Bechol makom' means 'in every place'. 'Asher' is a relative pronoun meaning 'that' or 'where'. 'Tireh' means 'you see'. Therefore the verse warns against offering burnt offerings in any place one happens to see.
[DEU.12.14] But in the place that Yahveh will choose within one of your tribes, there you shall bring up your burnt offerings, and there you shall do all that I command you. [§]
ki im-bamakom asher-yivchar Yahveh be'achad shivateicha sham ta'aleh oleteicha vesham ta'aseh kol asher anochi metzavecha.
This verse details where the Israelites are to offer their burnt offerings. It states they should not offer them at any place they choose, but rather at the place Yahveh chooses within one of their tribes. It is a command detailing the centralized worship location. 'ki im' means 'but', 'bamakom' means 'in the place', 'asher' means 'that/which', 'yivchar' means 'will choose', 'Yahveh' is the proper name of God, 'be'achad' means 'within one', 'shivateicha' means 'of your tribes', 'sham' means 'there', 'ta'aleh' means 'you shall bring up', 'oleteicha' means 'your burnt offerings', 'vesham' means 'and there', 'ta'aseh' means 'you shall do', 'kol' means 'all', 'asher' means 'that', 'anochi' means 'I', 'metzavecha' means 'command you'.
[DEU.12.15] Only in every desire of your soul you shall slaughter and eat meat as a blessing of Yahveh the Gods who has given to you in all your settlements. The impure and the pure shall eat it, like a gazelle and like a deer. [§]
rak bechol avat nafshcha tizbach ve'achalta basar kevirchat Yahveh Elohim aiyecha asher natan lecha bechol sh'arei'cha hatamei vehatahor yochlenu katzvi v'kayal.
This verse discusses the eating of meat as part of a covenant with God. It states that one may slaughter and eat meat anywhere within their settlements, and both the ritually pure and impure may partake of it, comparing the consumption to that of a gazelle or a deer. The verse emphasizes that this practice is a blessing from Yahveh, the Gods.
[DEU.12.16] Only the blood you shall not eat; on the earth you shall pour it out like water. [§]
rak hadam lo tochelu al ha'aretz tishpechenu kamayim.
This verse contains several key words. 'rak' means 'only'. 'hadam' means 'the blood'. 'lo' means 'not'. 'tochelu' means 'you will eat'. 'al' means 'on'. 'ha'aretz' means 'the earth'. 'tishpechenu' means 'you will pour it out'. 'kamayim' means 'like water'. The verse is a command, so it will be translated accordingly.
[DEU.12.17] You shall not be able to eat within your gates the tithe of your grain, and your wine, and your oil, and the firstborn of your cattle and your sheep, and all your vows that you vow, and your freewill offerings, and the contribution of your hand. [§]
lo-tukhal le'ekhol bi'she'areykha ma'aser d'ganekha v'tiroshkha v'yitzharekha uv'khorot b'karekha v'tsonnekha v'kol n'dareykha asher tiddor v'nidvotekha ut'rumat yadekha.
This verse outlines restrictions on where Israelites could consume tithes and vows. 'Lo-tukhal' means 'you shall not be able'. 'Le'ekhol' means 'to eat'. 'Bi'she'areykha' means 'in your gates'. 'Ma'aser' refers to the tithe. 'D'ganekha' means 'your grain'. 'V'tiroshkha' means 'and your wine'. 'V'yitzharekha' means 'and your oil'. 'Uv'khorot' means 'and the firstborn'. 'B'karekha' means 'of your cattle'. 'V'tsonnekha' means 'and of your sheep'. 'V'kol n'dareykha' means 'and all your vows'. 'Asher tiddor' means 'that you vow'. 'V'nidvotekha' means 'and your freewill offerings'. 'Ut'rumat yadekha' means 'and the contribution of your hand'.
[DEU.12.18] But you shall eat it before Yahveh, the Gods, in the place that Yahveh, the Gods, choose to be set apart. You, your son, your daughter, your servant, and your female servant, and the Levite who is within your gates, shall rejoice before Yahveh, the Gods, in all to which you put your hand. [§]
ki im-lifnei YHVH elohei-cha tokhlenu bamakom asher yivchar YHVH elohei-cha bo ata uvincha ubittechah ve'avdecha va'amatecha vehalevi asher bish'arecha vesamachta lifnei YHVH elohei-cha bekhol mishlach yadecha.
This verse describes where and with whom the Israelites are to eat their tithes. It specifies that they should consume the tithes before Yahveh, the Gods, in the place that Yahveh, the Gods, choose. They are to include their sons, daughters, servants, and the Levite within their gates, and rejoice before Yahveh, the Gods, in all the work of their hands.
[DEU.12.19] Guard yourself, lest you forsake the Levi all your days upon your land. [§]
his-sha-mer le-cha, pen ta-az-ov et ha-le-vi, kol ya-mey-cha al ad-ma-tech.
This verse is a command to watch oneself, lest one forsake the Levi. It’s a warning about abandoning the tribe of Levi and their responsibilities. 'His-sha-mer le-cha' literally means 'guard yourself to you' and functions as an imperative. 'Pen' means 'lest' or 'that not'. 'Ta-az-ov' means 'you forsake'. 'Et ha-levi' indicates the Levi as the object of the verb. 'Kol ya-mey-cha' means 'all your days'. 'Al ad-ma-tech' means 'upon the land of you'.
[DEU.12.20] Because Yahveh, the Gods, will expand your border as He spoke to you, and you will say, ‘I will eat meat,’ because your soul desires to eat meat, in all the desire of your soul you shall eat meat. [§]
kee-yar-khiv yeh-vah-veh elo-heem-kah et gev-ool-khah ka-ah-sher dee-ber-lahkh ve-ah-mar-tah oh-khlah bah-sar kee-teh-aveh naf-shkh le-eh-khol bah-sar be-khol ah-vat naf-shkh toh-khal bah-sar.
This verse discusses a situation where Yahveh, the Gods, expands the borders of the people. It addresses the desire to eat meat when that desire arises. It outlines that when the soul desires to eat meat, one may eat meat, according to all the desire of the soul.
[DEU.12.21] If the place that Yahveh your Gods chooses to put His name is far from you, then you shall sacrifice from your cattle and from your flock, which Yahveh has given to you, as He has commanded you. And you shall eat in your gates with all your desire. [§]
kee-yir-chak mee-mech hah-mah-kom ah-sher yiv-char Yahveh Elohaycha la-soom shmoh sham, ve-zah-vach-ta mee-beh-kar-cha oo-mee-tson-cha ah-sher na-tan Yahveh lecha kah-ah-sher tzee-vee-tee-cha, ve-ah-chal-ta bee-sh-ah-ray-cha bee-chol ah-vat naf-shecha.
This verse describes a situation where the place Yahveh your Gods chooses to put His name is far from you. In this case, you are to sacrifice from your cattle and your flock which Yahveh has given you, as He has commanded. You are then to eat in your gates with all your desire.
[DEU.12.22] But as one eats the gazelle and the deer, so will it be eaten. The unclean and the clean will eat it together. [§]
ʼakh kaʼasher yeʼekhel et-hatsbi veʼet-haʼayyal khen tokhelehu hatame vehatameh yachdav yoʼkhlenu.
This verse uses several names for God, but none directly. The verse describes a scenario where something will be devoured by both the unclean and the clean. The verse contains common words like 'as', 'the', 'and', 'together', and 'will eat'. The verse uses the future tense.
[DEU.12.23] Only strengthen yourself to not eat the blood, for the blood is the life, and you will not eat the life with the flesh. [§]
rak hazak libilti achol hadam ki hadam hu hanapesh velo tochal hanapesh im habasar.
This verse comes from Leviticus 17:14. "Rak" means 'only'. "Hazak" is a command, meaning 'strengthen yourself' or 'be strong'. "Libilti" means 'to not'. "Achol" means 'to eat'. "Hadam" means 'the blood'. "Ki" means 'for' or 'because'. "Hu" means 'is'. "Hanapesh" means 'the life' or 'the soul'. "Velo" means 'and not'. "Tochal" means 'you will eat'. "Im" means 'with'. "Habasar" means 'the flesh'. The verse is a command forbidding the eating of blood, stating that the blood *is* the life.
[DEU.12.24] You shall not eat it; you shall pour it upon the earth like water. [§]
lo tokhlenu al ha'aretz tishpekhenu kamayim
This verse contains instructions regarding a specific offering. 'Lo' means 'not'. 'Tokhlenu' means 'you will eat it'. 'Al ha'aretz' means 'on the earth'. 'Tishpekhenu' means 'you will pour it'. 'Kamayim' means 'like water'. The verse is a command not to consume something, but to pour it out onto the ground like water.
[DEU.12.25] You shall not eat it, so that it may be good for you and for your sons after you, because you will do what is right in the eyes of Yahveh. [§]
lo tokhelennu lema'an yitav lekha ulevaneikha akhareikha ki ta'aseh hayashar be'einei Yahveh.
This verse contains instructions about not eating something, with a promise of well-being for oneself and one's descendants if the instruction is followed, contingent upon doing what is right in the eyes of Yahveh. 'Lo' means 'not'. 'Tokhelennu' means 'you will eat it'. 'Lema'an' means 'in order that' or 'so that'. 'Yitav' means 'it will be good'. 'Lekha' means 'for you'. 'Ulevaneikha' means 'and for your sons'. 'Akhareikha' means 'after you'. 'Ki' means 'because' or 'for'. 'Ta'aseh' means 'you will do'. 'Hayashar' means 'the right thing'. 'Be'einei' means 'in the eyes of'. 'Yahveh' is the divine name.
[DEU.12.26] Only your holy things which will be to you, and your vows, you will carry and you will come to the place which Yahveh will choose. [§]
rak qadasheka asher yihyu leka undareka tissa ubata el hamakom asher yivchar Yahveh.
This verse describes bringing sacred contributions and vows to the place Yahveh will choose. "Qadasheka" refers to your holy things. "Yihyu" means "will be." "Leka" means "to you." "Undareka" means "and your vows." "Tissa" means "you will bear/carry." "Ubata" means "and you will come." "Hamakom" means "the place." "Yivchar" means "will choose."
[DEU.12.27] And you shall do your burnt offerings, the flesh and the blood, upon the altar of Yahveh, your God, and the blood of your sacrifices shall be poured out upon the altar of Yahveh, your God, and the flesh you shall eat. [§]
ve'asita olotecha habasar vedeham al-mizbeach Yahveh Eloheykha vedam-zivachekha yishapech al-mizbeach Yahveh Eloheykha vehabasar tochel.
This verse details instructions concerning sacrifices. "Ve'asita" means "and you shall do". "Olotecha" refers to your burnt offerings. "Habasar vedeham" means "the flesh and the blood". "Al-mizbeach" signifies "upon the altar". "Yahveh Eloheykha" is "Yahveh, your God". "Vedam-zivachekha" means "and the blood of your sacrifices". "Yishapech" means "shall be poured out". "Vehabasar" means "and the flesh". "Tochell" means "you shall eat".
[DEU.12.28] Keep and listen to all these words that I command you, so that it may be good for you and for your children after you forever, because you do the good and the right in the eyes of Yahveh your God. [§]
sh'mor v'shamata' at kol-had'varim ha'eleh asher anochi m'tsavekha l'ma'an yitav l'kha u'lvaneikha akhareikha ad-olam ki ta'aseh ha'tov v'hayashar b'einei yevaveh eloheikha.
This verse contains a series of imperatives and conditional clauses. "Sh'mor" and "shamata" are both commands related to keeping and listening. "Ha'eleh" refers to 'these'. "Anochi" means 'I'. "M'tsavekha" means 'command you'. "L'ma'an" means 'so that'. "Yitav" means 'it will be good'. "Ad-olam" means 'forever'. "Ta'aseh" means 'you do'. "Ha'tov v'hayashar" means 'the good and the right'. "B'einei" means 'in the eyes of'. "Yevaveh" is the name of God. "Eloheikha" means 'your God'.
[DEU.12.29] For Yahveh, the Gods of your people, will utterly destroy the nations which you are about to come and possess before you, and you will inherit them and dwell in their land. [§]
kee-yakh-reet Yahveh Elohim-cha et-ha-go-yim asher atah vah-shah-mah lah-resh-et oh-tam mee-pah-ne-cha vee-yarash-tah oh-tam vee-yah-shahv-tah beh-eretz-am
This verse describes a future situation where Yahveh, the Gods of your people, will utterly destroy the nations that you are about to dispossess. It states that you will inherit their lands and dwell within them.
[DEU.12.30] Guard yourself lest you stray after them, after their destruction from before you. And lest you seek their gods, to say, "How do these nations worship their gods?" and I will do so as well. [§]
hishamer lecha pen tinakesh achareihem acharei hishmadam mipaneka ufen tidrosh le'eloheihem le'emor eikh ya'avdu ha'goyim ha'eleh et eloheihem ve'e'eseh ken gam ani.
This verse is a warning against adopting the religious practices of nations that Yahveh is driving out. It cautions against inquiring about the gods of those nations and attempting to imitate their worship. 'Hishamer' means 'guard yourself', 'pen' means 'lest', 'tinakesh' means 'stray after', 'achareihem' means 'after them', 'hismadam' means 'their destruction', 'mipaneka' means 'from before you', 'tidrosh' means 'you seek', 'eloheihem' means 'their gods', 'le'emor' means 'to say', 'eikh' means 'how', 'ya'avdu' means 'they worship', 'ha'goyim' means 'the nations', 'ha'eleh' means 'these', 'et' is a particle indicating the direct object, 've'e'eseh' means 'and I will do', 'ken' means 'thus', and 'gam ani' means 'even I'.
[DEU.12.31] Do not do like that to Yahveh, your God, because all the abominations that Yahveh hates, they did to their gods, even burning their sons and their daughters in the fire to their gods. [§]
lo-ta-a-seh khen liy-h-veh elo-hey-kha ki kol to-e-vat yih-veh a-sher sa-nay a-su le-elo-hey-hem ki gam et benei-hem ve-et benotei-hem yis-re-fu ba-esh le-elo-hey-hem.
This verse warns against adopting the practices of other nations in worship. It states that the people should not do what those nations do to Yahveh, their God, because those nations did abhorrent things to their gods, even sacrificing their children in the fire to them. The verse emphasizes the difference between the worship of Yahveh and the practices of other religions.
DEU.13
[DEU.13.1] Everything that I, God, command you, that you will keep to do. You shall not add to it, and you shall not diminish from it. [§]
et kol-ha-davar asher anochi metzaveh etkhem oto tishmeru la'asot lo-tosef alav ve-lo tigra mimenu.
This verse contains a command regarding obedience to God's laws. "Et" is a particle marking the direct object. "Kol-ha-davar" means "all the word" or "everything". "Asher" introduces a relative clause. "Anochi" means "I". "Metzaveh" means "command". "Etkhem" means "you". "Oto" means "it". "Tishmeru" means "you will keep". "La'asot" means "to do". "Lo-tosef" means "do not add". "Alav" means "to it". "Ve-lo tigra" means "and do not diminish". "Mimenu" means "from it".
[DEU.13.2] For if a prophet or dreamer should arise among you, and he gives to you a sign or a wonder... [§]
ki-ya-koom be-kir-be-cha na-vee o cho-lem cha-lom ve-na-tan e-lei-cha o ot o mo-fet
This verse discusses a prophet or dreamer arising among the people, and giving a sign or wonder. 'Ki' means 'for' or 'because'. 'Yakoom' means 'he will arise'. 'Be-kir-be-cha' means 'in your midst'. 'Navee' means 'prophet'. 'O' means 'or'. 'Cholem' means 'dreamer'. 'Chalom' means 'dream'. 'Ve-natan' means 'and he will give'. 'Elei-cha' means 'to you'. 'Ot' means 'sign'. 'Mofet' means 'wonder'.
[DEU.13.3] And the sign and the wonder that was spoken to you will come to pass: you will go after other gods that you do not know, and you will serve them. [§]
u-va ha-ot ve-ha-mofet asher dibber eleicha leemor nelcha acharei elohim acherim asher lo yeda'tem ve-navedem.
This verse describes a sign and a wonder that was spoken to someone, predicting that they would go after other gods that they do not know and serve them. 'Ot' refers to a sign. 'Mofet' refers to a wonder or miracle. 'Elohim' is plural, referring to 'the Gods'.
[DEU.13.4] Do not listen to the words of that prophet, or to the one who has that dream, for Yahveh, the Gods, is testing you to know whether you love Yahveh, the Gods, with all your heart and with all your soul. [§]
lo tishma el divrei hanavi hahu o el holem hachalom hahu ki menaseh Yahveh Eloheichem etchem ladaat hayishchem ohevim et Yahveh Eloheichem bechol levavchem ubechol nafshchem.
This verse cautions against listening to prophets or dreamers. It explains that Yahveh, the Gods of your people, are testing you to know whether you love Yahveh, the Gods, with all your heart and all your soul.
[DEU.13.5] After Yahveh, the Gods of you, go, and revere Him, and keep His commands, and listen in His voice, and serve Him, and cling to Him. [§]
akharei Yahveh Elohimkhem telekhu ve’oto tir’u ve’et mitsvotav tishmeru uvekolo tishma’u ve’oto ta’avodu uvo tidbakun.
This verse is a command to follow and worship Yahveh, the Gods of your people. It emphasizes obedience to His commands, listening to His voice, serving Him, and clinging to Him. “Akharei” means “after” or “behind,” implying following. “Telekhu” means “you will go” or “you will walk”. “Elohimkhem” is “your Gods”. “Tir’u” means “you will fear” or “you will revere”. “Mitsvotav” means “His commands”. “Tishmeru” means “you will keep” or “you will observe”. “Bekolo” means “in His voice”. “Tishma’u” means “you will hear” or “you will listen”. “Ta’avodu” means “you will serve”. “Tidbakun” means “you will cling” or “you will hold fast”.
[DEU.13.6] And that prophet, or that dreamer of that dream, shall be put to death, because he spoke falsehood against Yahveh, your Gods, the one who brought you out of the land of Egypt and redeemed you from a house of slavery, to lead you astray from the path that Yahveh, your Gods, commanded you to walk in. And you shall remove the evil from your midst. [§]
vehanavi hahu o cholem hachalom hahu yumat ki diber sarah al-Yahveh eloheichem hamotzi etchem mei'eretz mitzrayim vehapodecha mibeit avadim lehadichacha min-haderach asher tzivcha Yahveh elohecha lalechet bah ubi'arta hara mikirbecha.
This verse discusses the punishment for prophets who speak falsely or lead people astray. It specifically addresses prophets who speak against Yahveh, the God who brought the Israelites out of Egypt and redeemed them from slavery, and who attempt to divert them from the path Yahveh, their God, commanded them to follow. It concludes with a call to remove evil from among them.
[DEU.13.7] Because your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is like your soul, will entice you in secret, saying, "Let us go and serve other gods that you and your fathers have not known." [§]
kee yaseet-kha akhee-kha ben-em-mekha oh ben-kha oh bit-kha oh eshet-khekhekha oh re-ekha asher k'nafsh'kha baseter leemor neilekha vena'avdah elohim akherim asher lo yada-ta ata va'avotekha.
This verse describes a scenario where someone attempts to persuade you to worship other gods. 'Akhee-kha' means 'your brother,' 'ben-em-mekha' means 'son of your mother,' 'ben-kha' means 'your son,' 'bit-kha' means 'your daughter,' 'eshet-khekhekha' means 'the wife of your bosom' (a close wife), 're-ekha' means 'your friend,' and 'asher k'nafsh'kha' means 'who is like your soul' (a very close companion). 'Baseter' means 'in secret,' 'leemor' means 'saying,' 'neilekha' means 'we will go,' 'vena'avdah' means 'and we will serve,' 'elohim akherim' means 'other gods,' 'asher lo yada-ta' means 'that you have not known,' 'ata' means 'you,' and 'va'avotekha' means 'and your fathers.'
[DEU.13.8] From the Gods of the peoples who surround you, those who are near to you or those who are far from you, from the end of the earth and to the end of the earth. [§]
may-eh-lo-hay hah-ah-meem ah-sher seh-vee-votee-chem hak-ro-veem eh-lay-cha oh hahr-ho-keem mee-meh-cha meek-tzeh hah-ah-retz veh-ad k-tzeh hah-ah-retz.
This verse speaks of the gods of the peoples surrounding you. ‘Elohey’ is plural, meaning ‘the Gods’. It distinguishes between those gods which are near and those which are far. It then speaks of the entire earth, from one end to the other.
[DEU.13.9] Do not desire for him, and do not listen to him, and do not pity your eye upon him, and do not spare, and do not cover up for him. [§]
lo-to-aveh lo, ve-lo tishma elav, ve-lo tachos einecha alav, ve-lo tachmol ve-lo techasseh alav.
This verse contains a series of negative commands, instructing someone not to desire, listen to, pity, spare, or cover up for another person. The pronoun 'lo' indicates negation. 'Elav' refers to 'to him' or 'about him'. The verbs are all in the second person masculine singular imperative form. 'Einecha' means 'your eye'.
[DEU.13.10] For the killed one, you will kill him, your hand will be upon him first to put him to death, and the hand of all the people afterward. [§]
ki harog tahargeinu yadcha tihyeh-bo barishonah lahamito veyad kol-haam ba'aharonah.
This verse details the method of execution for someone found trespassing in the sanctuary. "Harog" means 'the killed one' or 'one to be killed'. "Tahargeinu" means 'you will kill him'. "Yadcha" means 'your hand'. "Tihyeh-bo" means 'will be upon him'. "Barishonah" means 'first'. "Lahamito" means 'to put him to death'. "Veyad" means 'and the hand'. "Kol-haam" means 'all the people'. "Ba'aharonah" means 'afterward'. The verse directs that the initial act of execution must be carried out by the person authorized to do so, followed by the participation of the general population.
[DEU.13.11] You shall stone him to death because he sought to lead you astray from above Yahveh, the Gods, your God, the one who brought you out of the land of Egypt from the house of slavery. [§]
ooskaltem bah-vah-neem vah-mayt kee bee-kesh leh-ha-dee-khah may-al Yahveh Elohim elohay-khah ham-mo-tzee-akh may-eretz mitzrayim mee-bayt avadeem.
This verse describes a consequence for someone attempting to lead others astray from God. 'Ooskaltem' means 'you shall stone'. 'Bah-vah-neem' means 'with stones'. 'Vah-mayt' means 'and he shall die'. 'Kee bee-kesh' means 'because he sought'. 'Leh-ha-dee-khah' means 'to lead you astray'. 'May-al Yahveh Elohim elohay-khah' means 'from above Yahveh, the Gods, your God'. 'Ham-mo-tzee-akh' means 'the one who brought you out'. 'May-eretz mitzrayim' means 'from the land of Egypt'. 'Mee-bayt avadeem' means 'from the house of slavery'.
[DEU.13.12] And all Israel will hear and they will fear, and they will not continue to do this bad thing among you. [§]
ve-chol-yis-ra-el yish-me-u ve-yir-a-un ve-lo-yos-ifu la-a-sot ka-da-var ha-ra-ah ha-zeh be-kir-beh-cha
This verse describes a reaction to a judgment or a warning. 've-chol-yis-ra-el' means 'and all Israel'. 'yish-me-u' means 'they will hear'. 've-yir-a-un' means 'and they will fear'. 've-lo-yos-ifu' means 'and they will not add/continue'. 'la-a-sot' means 'to do'. 'ka-da-var ha-ra-ah ha-zeh' means 'this bad thing/matter'. 'be-kir-beh-cha' means 'in your midst/among you'.
[DEU.13.13] For you will hear concerning one of your cities that Yahveh, the Gods, gives to you to dwell there, to say: [§]
kee-tish-mah beh-ah-chat a-ray-cha ah-sher Yahveh Elohey-cha no-ten le-cha la-shev-et sham le-mor:
This verse begins with 'kee' meaning 'for' or 'because'. 'Tishmah' means 'you will hear'. 'Be' means 'in'. 'Ahchat' means 'one'. 'Araycha' means 'your cities'. 'Asher' means 'which' or 'that'. 'Yahveh Elohey-cha' is 'Yahveh, your Gods'. 'Noten' means 'gives'. 'Le-cha' means 'to you'. 'La-shevet' means 'to dwell' or 'to sit'. 'Sham' means 'there'. 'Le-mor' means 'to say'. This verse describes hearing information regarding one of the cities Yahveh, the Gods, gives to you to dwell in.
[DEU.13.14] Men, sons of worthlessness, came forth from among you and persuaded the inhabitants of their city, saying, "Let us go and serve other gods that you have not known." [§]
yatz’u ‘anashim b’nei-b’liya’al miqirbecha vayadichu ‘et-yoshvei ‘iram le’emor nelecha v’na’avdah ‘elohim acherim asher lo-yedatem.
This verse describes men, sons of Belial, who came forth from among the people and persuaded the inhabitants of their city to follow other gods that they did not know. ‘Anashim’ means ‘men’. ‘B’nei-b’liya’al’ means ‘sons of Belial’ (Belial being a term for worthlessness or wickedness). ‘Miqirbecha’ means ‘from among you’. ‘Vayadichu’ means ‘and they persuaded’. ‘Et-yoshvei ‘iram’ means ‘the inhabitants of their city’. ‘Le’emor’ means ‘saying’ or ‘to say’. ‘Nelecha’ means ‘let us go’. ‘V’na’avdah’ means ‘and we will serve’. ‘Elohim acherim’ means ‘other gods’. ‘Asher lo-yedatem’ means ‘that you have not known’.
[DEU.13.15] And you will seek, and you will investigate, and you will inquire diligently, and behold, the truth, the correct matter is that this abomination has been done among you. [§]
ve-darash-ta ve-cha-qar-ta ve-sha-al-ta heitev ve-hi-neh emet nachon ha-davar ne-es-ta ha-to-evah ha-zot be-kir-becha.
This verse instructs someone to diligently seek, investigate, and inquire, and then states that it will be found that the abomination has been done within their midst. The words 'darash,' 'chaqar,' and 'sha'al' all relate to seeking and inquiring, but with varying degrees of intensity and focus. 'Heitev' means 'well' or 'diligently'. 'Emet' means 'truth'. 'Nachon' means 'correct' or 'true'. 'Ha-davar' means 'the matter' or 'the thing'. 'Ne-es-ta' means 'was done'. 'Ha-to-evah' means 'the abomination'. 'Ha-zot' means 'this'. 'Be-kir-becha' means 'within you' or 'among you'.
[DEU.13.16] Strike, strike the inhabitants of that city with the sword. Devote it to destruction, and all that is in it, and its animals with the sword. [§]
hakkeh takkeh et-yoshvei ha-ir ha-hu lefi-charev hacharem otah ve-et-kol-asher-bah ve-et-behematah lefi-charev.
This verse contains a command to strike the inhabitants of a city with the sword. It specifies complete destruction, including all living creatures within the city. 'Hakkah' and 'takkeh' are related verbs meaning 'to strike' or 'to smite'. 'Yoshvei' means 'inhabitants'. 'Ha-ir ha-hu' translates to 'that city'. 'Lefi-charev' means 'according to the sword', which is a phrase indicating complete destruction. 'Hacharem otah' means 'devote it to destruction', implying a complete ban. 'Asher-bah' means 'that is in it'. 'Behematah' refers to the animals.
[DEU.13.17] And all of its plunder you shall gather into the middle of its broad place, and you shall burn with fire the city and all of its plunder completely for Yahveh, the Gods of you, and it shall be a mound of ruins forever, it shall not be built again. [§]
ve'et-kol-shlalah tikbots el-toch rehobah vesarafta ba'esh et-ha'ir ve'et-kol-shlalah kalil leYahveh Eloheykha vehayta tel olam lo tibane od.
This verse describes the complete destruction of a city and its possessions by fire as an offering to Yahveh, the Gods. 'Shlalah' refers to plunder or spoil. 'Rehobah' means 'the broad place' or 'the square', representing the city. 'Kalil' means 'completely' or 'totally'. 'Tel' is a mound of ruins.
[DEU.13.18] And nothing of the devoted things should stick to your hand, so that Yahveh may turn from the heat of his anger and give you mercy and have compassion on you and increase you as he swore to your ancestors. [§]
ve-lo-yid-bak be-ya-de-kha me-u-mah min-ha-kherem le-ma-an ya-shuv Yahveh me-khron a-po ve-na-tan-le-kha ra-kha-mim ve-ri-khamekha ve-hir-be-kha ka-asher nish-ba la-avo-te-kha.
This verse concerns the prohibition of taking anything from the 'herem', which refers to things utterly devoted to destruction, typically in the context of warfare and religious consecration. It describes that if one avoids taking from the 'herem', Yahveh will turn from his fierce anger and show mercy, multiplying the people as he swore to their ancestors.
[DEU.13.19] For if you listen to the voice of Yahveh, your Gods, to keep all of His commandments that I command you today, to do the right thing in the eyes of Yahveh, your Gods. [§]
ki tishma bekole Yahveh Eloheykha lishmor et kol mitzvotav asher anokhi metzavekha hayom la'asot hayashar be'einei Yahveh Eloheykha.
This verse begins with 'ki', meaning 'for' or 'because'. 'Tishma' means 'you will hear'. 'Bekole' means 'in the voice of'. 'Yahveh Eloheykha' means 'Yahveh, your God'. 'Lishmor' means 'to keep'. 'Et kol mitzvotav' means 'all of His commandments'. 'Asher' means 'that' or 'which'. 'Anokhi' means 'I'. 'Metzavekha' means 'I command you'. 'Hayom' means 'today'. 'La'asot' means 'to do'. 'Hayashar' means 'the right thing'. 'Be'einei' means 'in the eyes of'. The final 'Yahveh Eloheykha' is again 'Yahveh, your God'.
DEU.14
[DEU.14.1] You are children of Yahveh, your Gods. You shall not make cuttings on yourselves, nor shall you make a bald spot between your eyes for the dead. [§]
banim atem liyevahveh eloheikhem, lo titgoddu velo tasimu karacha bein eineikhem lamet.
This verse addresses the people, identifying them as children of Yahveh, their Gods. It then forbids them from mutilating themselves with cuttings or making a bald spot between their eyes for the dead.
[DEU.14.2] For the people are holy to Yahveh, their Gods, and in them Yahveh has chosen to be to Himself a special people from all the peoples that are on the face of the earth. [§]
kee am kah-dosh ah-tah la-Yahveh eh-loh-heem-kah oo-veh-kah bah-char Yehovah lee-hee-yot loh le-am seg-ool-ah mee-kol hah-am-eem ah-sher al-peh-nee hah-ah-dah-mah.
This verse states that the people are holy to Yahveh, their Gods, and that Yahveh has chosen them to be a special people out of all the peoples on the face of the earth. 'kee' means 'for' or 'because'. 'am' means 'people'. 'kah-dosh' means 'holy'. 'ah-tah' means 'you' (masculine plural). 'la-Yahveh' means 'to Yahveh'. 'eh-loh-heem-kah' means 'your Gods'. 'oo-veh-kah' means 'and in you'. 'bah-char' means 'chosen'. 'Yehovah' is Yahveh. 'lee-hee-yot' means 'to be'. 'loh' means 'to Him'. 'le-am' means 'a people'. 'seg-ool-ah' means 'special' or 'treasured'. 'mee-kol' means 'from all'. 'hah-am-eem' means 'the peoples'. 'ah-sher' means 'that' or 'which'. 'al-peh-nee' means 'on the face of'. 'hah-ah-dah-mah' means 'the earth'.
[DEU.14.3] You shall not eat every abomination. [§]
lo tochal kol to'evah
This verse consists of three words. 'Lo' means 'not'. 'Tochal' is the second person masculine singular future tense of the verb 'achal' which means 'to eat'. 'Kol' means 'every' or 'all'. 'To'evah' means 'abomination' or 'detestable thing'. The verse is a command, a prohibition against eating something.
[DEU.14.4] This is the beast that you may eat: the ox, the sheep, lambs, and the goat. [§]
zoht hab-heh-meh ah-sher toh-kh-leh-loo shor seh k-sah-vim v-seh eh-zim.
This verse lists permissible animals for consumption. "zoht" means 'this'. "hab-heh-meh" means 'the beast'. "ah-sher" means 'that/which'. "toh-kh-leh-loo" means 'you may eat'. "shor" means 'ox/bull'. "seh" means 'sheep/ram'. "k-sah-vim" means 'lambs'. "v-seh" means 'and sheep'. "eh-zim" means 'goats'.
[DEU.14.5] The deer and the gazelle and the wild ox and the wild bull and the wild cow and the wild ox and the mountain goat. [§]
Ayal oo-tzvi v’yachmur v’ako ve-deeshon oo-te’o v’zamer.
This verse is a list of animals. “Ayal” refers to a deer or hind. “Tzvi” also refers to a deer or gazelle. “Yachmur” is generally translated as a wild ox or aurochs. “Ako” is a wild bull. “Deeshon” is a wild cow. “Te’o” is a wild ox or aurochs, and “Zamer” is a wild sheep or mountain goat. The ‘v’ represents ‘and’ in Hebrew, connecting each animal name.
[DEU.14.6] And every animal that splits a hoof and chews the cud with two hoofs, rumination bringing up the cud in the animal, that you shall eat. [§]
ve-chol-be-he-mah maf-re-set par-sah ve-so-sa-at shes-a sh’tei par-so-t ma-a-lat ge-rah ba-be-he-mah o-tah to-che-lu.
This verse describes permissible animals for consumption. "Be-he-mah" refers to animals. "Maf-re-set par-sah" means 'splitting a hoof'. "So-sa-at shes-a" means 'chewing the cud'. "Sh’tei par-so-t" means 'two hoofs'. "Ma-a-lat ge-rah" means 'rumination' or 'bringing up the cud'. "O-tah to-che-lu" means 'you shall eat it'.
[DEU.14.7] But this you shall not eat from those who chew the cud or from those who have split hooves that are fully cleaved: the camel and the rabbit and the rock badger, for they chew the cud but have not fully split the hoof; they are unclean for you. [§]
Akh et-zeh lo tokholu mimma'alei haggeerah umimfarsei hapar'sah hashus'ah et-hagamal ve'et-ha'arnavet ve'et-hashafan ki-ma'aleh gerah hemah ufarsah lo hifrisu tme'im hem lakhem.
This verse details animals that are not permissible to eat. It lists specific animals and provides reasons for their prohibition, namely that they do not both chew the cud and have fully split hooves. "Gerah" refers to the upper part of the stomach, the cud. "Par'sah" refers to hooves. "Hifrisu" means to split or cleave. "Tme'im" means unclean or impure.
[DEU.14.8] And the pig, because it splits the hoof, it is so, and it does not chew the cud, is unclean to you. You shall not eat of their flesh, and you shall not touch their carcasses. [§]
ve'et-hachazir ki-mafris parsah hu ve-lo gerah tameh hu lachem mibesarom lo tochelu uvenivlatam lo tigga'u.
This verse discusses animals considered unclean for consumption. It specifically addresses the pig (chazir) stating it has a cloven hoof (mafris parsah) but does not chew the cud (lo gerah), therefore it is unclean (tameh) for the people (lachem). It forbids eating their flesh (mibesarom lo tochelu) and touching their carcasses (uvenivlatam lo tigga'u).
[DEU.14.9] You will eat this, from all that is in the waters, all that has fin and scale you will eat. [§]
et-zeh tokhalu mikol asher bamayim kol asher-lo snappir veqasqeset tokhelu.
This verse details dietary laws concerning aquatic creatures. "et-zeh" means "this". "tokhalu" means "you will eat". "mikol asher bamayim" means "from all that is in the waters". "kol asher-lo snappir veqasqeset" means "all that has fin and scale". The final "tokhelu" repeats "you will eat".
[DEU.14.10] And all that does not have a fin and scales you shall not eat. It is impure to you. [§]
vekhol asher ein lo snappir vekasqeset lo tokhlu tame hu lakhem.
This verse discusses dietary laws. 'vekhol' means 'and all'. 'asher' means 'that' or 'which'. 'ein lo' means 'he has not' or 'there is not to him'. 'snappir' means 'fin'. 've' means 'and'. 'qasqeset' means 'scales'. 'lo tokhlu' means 'you shall not eat'. 'tame hu' means 'it is impure'. 'lakhem' means 'to you'.
[DEU.14.11] Every pure bird you may eat. [§]
kol-tzipor tehora tochelu
This verse discusses permissible food. "Kol" means "all" or "every". "Tzipor" means "bird". "Tehora" means "pure" or "clean". "Tochelu" is a verb meaning "you may eat" or "you will eat".
[DEU.14.12] And this is that you shall not eat from them: the eagle, and the vulture, and the osprey. [§]
ve-zeh asher lo-tokhlu mehem hannesher vehapares vehauzniyah.
This verse lists birds that are not to be eaten. 've-zeh' means 'and this'. 'asher' means 'that'. 'lo-tokhlu' means 'you shall not eat'. 'mehem' means 'from them'. 'hannesher' refers to the eagle. 'vehapares' refers to the vulture or kite. 'vehauzniyah' refers to the osprey. The 'veh' at the beginning of the last two birds is simply 'and'.
[DEU.14.13] And the seeing, and the Existing One, and the Existing One to its kind. [§]
ve-ha-ra-ah ve-et-ha-ayah ve-had-ayah le-mee-nah
This verse contains several Divine names and related terms. "Ha-ra-ah" refers to 'the seeing', or 'the vision'. "Ha-ayah" is related to the root meaning 'to be', and often refers to God as 'the Existing One'. "Had-ayah" is a form related to 'the Existing One'. "Le-mee-nah" means 'to its kind' or 'according to its type'. The verse seems to be describing a vision or revelation being shown in accordance with its nature.
[DEU.14.14] And all raven to its species. [§]
ve’et kol-orev lemino
This verse lists types of creatures. 'Ve’et' means 'and'. 'Kol' means 'all'. 'Orev' refers to a raven. 'Lmino' means 'according to its kind' or 'to its species'. The verse is part of a list detailing what God created.
[DEU.14.15] And the female ostrich, and the hoopoe, and the seagull, and the kite, according to its kind. [§]
ve'et bat hayya'ana ve'et hatachmas ve'et hasachaf ve'et hanez leminehu.
This verse lists several birds considered unclean according to the law. 'Bat' means 'daughter', and in this context refers to a female of the species. 'Hayya'ana' refers to the ostrich. 'Tachmas' refers to the hoopoe. 'Sachaf' refers to the seagull. 'Nez' refers to the kite. 'Leminehu' means 'according to its kind'. The 've'et' construction is a particle indicating 'and' coupled with the direct object marker.
[DEU.14.16] The vulture and the owl and the nightjar. [§]
Et-ha-kos ve-et-ha-yanshuf ve-ha-tinshamet.
This verse lists three birds of prey. "Et" is a grammatical particle indicating a definite direct object. "Ha" is the definite article, equivalent to "the". "Kos" refers to a vulture or kite. "Yanshuf" is an owl. "Tinshamet" is a nightjar or night hawk. The verse simply names these birds.
[DEU.14.17] And the priestly duty and the compassion and the peace. [§]
veh-ha-koh-at ve-et-ha-ra-ha-mah ve-et-ha-shah-lokh
This verse contains several nouns modified by the definite article 'the'. 'Koh-at' appears to be a reference to priestly duties or gifts. 'Ra-ha-mah' refers to compassion or mercy. 'Shah-lokh' is somewhat ambiguous, but seems to refer to peace or wholeness. The 've-et' constructions are grammatical particles used to connect nouns in a list.
[DEU.14.18] And the stork, and the heron according to its kind, and the cormorant, and the bat. [§]
ve-ha-khasidah ve-ha-anafah le-minah ve-ha-dukifpat ve-ha-atalef
This verse lists several birds deemed unclean according to the law. "Khasidah" refers to the stork. "Anafah" refers to the heron. "Dukifpat" refers to the cormorant. "Atalef" refers to the bat.
[DEU.14.19] And all creeping things of the flying ones are unclean to you. You shall not eat them. [§]
veh-chol sheh-retz hah-of tah-may-ah hoo lah-chem lo yeh-ah-cheh-loo.
This verse discusses unclean animals. 'Veh-chol' means 'and all'. 'Sheh-retz' refers to things that creep or swarm, in this context referring to flying creatures. 'Hah-of' means 'the flying ones', or 'of the birds'. 'Tah-may-ah' means 'unclean'. 'Hoo' is 'it is'. 'Lah-chem' means 'to you'. 'Lo' means 'not'. 'Yeh-ah-cheh-loo' means 'they will be eaten', or 'you will eat them'.
[DEU.14.20] All clean birds you will eat. [§]
kol of tahor tokhlu
kol means 'all' or 'every'. of means 'bird'. tahor means 'clean' or 'pure'. tokhlu means 'you will eat' or 'eat you'. This verse discusses dietary laws, specifically relating to birds.
[DEU.14.21] You shall not eat any repulsive animal. To the foreigner who is within your gates, you may give it, and they may eat it, or you may sell it to a non-Israelite, for you are a holy people to Yahveh, the Gods. You shall not boil a young goat in the milk of its mother. [§]
lo tok'lu kol-nevela la-ger asher bi-she'arei'cha tit'nena va-achal'ha o makor le-nakri ki am kadosh ata la-Yahveh Elohei'cha lo-tevash'el gidi ba-chalev immo.
This verse outlines dietary laws for the Israelites. It forbids eating any detestable animal, but allows it to be given to a foreigner within the city gates, or sold to a non-Israelite. It emphasizes that the Israelites are a holy people to Yahveh, the Gods, and prohibits boiling a young goat in its mother's milk.
[DEU.14.22] You shall tithe all the yield of your seed that comes out of the field, year after year. [§]
a-ser te-a-ser et kol te-vu-at zar-e-cha ha-yo-tse ha-sa-deh sha-nah sha-nah.
This verse concerns tithing. "Aser" means ten, and is used here as a verb meaning "to tithe". "Te-a-ser" is the imperative form of this verb, meaning "you shall tithe". "Kol" means "all". "Te-vu-at" means "the yield" or "the harvest". "Zar-e-cha" means "your seed". "Ha-yo-tse" means "that comes out". "Ha-sa-deh" means "the field". "Sha-nah sha-nah" means "year after year".
[DEU.14.23] And you shall eat before Yahveh, the Gods, in the place that He chooses to cause His name to dwell there, the tithe of your grain, your wine, and your oil, and the firstborn of your cattle and your sheep, so that you may learn to revere Yahveh, the Gods, all your days. [§]
ve'akhalta lifnei YHVH Elohimkha bamakom asher yivchar leshakhen shmo sham ma'asar d'ganekha tiroshkha ve'yitzharekha ubekhorot bekarkha v'tzonekha lema'an tilmad leyir'a et-YHVH Elohimkha kol-hayamim.
This verse describes the practice of eating tithes before Yahveh, the Gods. It specifies where this is to happen - in the place Yahveh chooses to make His name dwell. It lists what constitutes the tithe: grain, wine, oil, and the firstborn of cattle and sheep. The purpose of this practice is to learn to revere Yahveh, the Gods, all your days.
[DEU.14.24] And if the way is too long for you, because you cannot carry it, because the place which Yahveh your Gods chooses to put His name there is far from you, then Yahveh your Gods will bless you. [§]
vekhi yirbeh mimcha hadeh-rech ki lo tu-chal se-toh ki yirkach mimcha ham-ma-koh asher yiv-char Yahveh Elohaycha la-soom shmoh sham ki yivarechcha Yahveh Elohaycha.
This verse discusses a situation where the chosen place of worship is too far to travel. It acknowledges the difficulty and offers reassurance that Yahveh, the Gods, will still bless those who cannot make the journey. The verse emphasizes the importance of Yahveh's choice of location for His name, but also acknowledges practical limitations for worshippers. It uses 'Yahveh' as the proper name of the God of Israel, and 'Elohaycha' meaning 'your Gods'.
[DEU.14.25] And you will give with the silver, and you will bind the silver in your hand, and you will go to the place that Yahveh the Gods will choose in it. [§]
veh-nah-tah-tah bah-kah-sehf veh-tzar-tah hah-keh-sehf beh-yahd-kah veh-hal-akh-tah el-hah-mah-kom ah-sher yiv-khar Yahveh Elohey-kah boo.
This verse details instructions about purchasing an animal for sacrifice. ‘veh-nah-tah-tah’ means ‘and you will give’, ‘bah-kah-sehf’ means ‘with the silver’, ‘veh-tzar-tah’ means ‘and you will bind’, ‘hah-keh-sehf’ means ‘the silver’, ‘beh-yahd-kah’ means ‘in your hand’, ‘veh-hal-akh-tah’ means ‘and you will go’, ‘el-hah-mah-kom’ means ‘to the place’, ‘ah-sher yiv-khar’ means ‘that will choose’, ‘Yahveh Elohey-kah’ means ‘Yahveh the Gods’, and ‘boo’ means ‘in it’.
[DEU.14.26] And you shall give the silver for all that your soul desires, for cattle and for sheep, for wine and for strong drink, and for all that your soul asks of you. And you shall eat there before Yahveh, the Gods, and you and your house shall rejoice. [§]
veh-nah-tah-tah ha-keh-sef beh-chol ah-sher teh-ah-veh naf-sheh-kah bah-bah-kar oo-bah-tson oo-bah-yah-yin oo-bah-sheh-kar oo-beh-chol ah-sher tee-shahl-kah naf-sheh-kah veh-ah-hal-tah sham lee-peh-nei yah-veh elo-hey-kah veh-sah-mahtah ah-tah oo-beh-teh-kah.
This verse instructs someone to take silver and buy whatever their soul desires – cattle, sheep, wine, strong drink, and anything else they ask for. They are to consume these things before Yahveh, the Gods, and rejoice with their household.
[DEU.14.27] And the Levite who is at your gates, do not abandon him, for he has no portion or inheritance with you. [§]
ve-ha-lev-i a-sher-bish-ar-ei-cha lo ta-az-ven-nu ki ein lo chelek ve-nach-alah im-mach.
This verse concerns the Levites and their role within the Israelite community. It states that they should not be abandoned at the gates, because they do not have an inheritance among the people. 'Levites' refers to the tribe of Levi. 'Gates' here likely refers to the city gates, which served as places of judgement and administration. 'Inheritance' refers to a portion of land.
[DEU.14.28] At the end of three years, you will bring out all the tithe of your produce, in that year, and you will leave it at your gates. [§]
mik-tseh shahlosh shanim tot-zee et-kol-ma'asar t'vu'atcha, bashanah hahee-ah v'hinachtah bish'areycha.
This verse instructs regarding the tithe. 'Mik-tseh' means 'at the end of'. 'Shahlosh shanim' means 'three years'. 'Tot-zee' means 'you will bring out'. 'Et-kol-ma'asar' means 'all the tithe'. 'T'vu'atcha' means 'your produce'. 'Bashanah hahee-ah' means 'in that year'. 'V'hinachtah' means 'and you will leave'. 'Bish'areycha' means 'at your gates'.
[DEU.14.29] And the Levite shall come, for he has no portion or inheritance with you, and the foreigner and the orphan and the widow who are within your gates shall eat and be satisfied, so that Yahveh, the Gods, your God, may bless you in all the work of your hands that you do. [§]
oo-vah ha-lay-vee kee ayn-lo khay-lek v-nach-lah im-mah-kh v-hah-ger v-hah-yah-tohm v-hah-al-mah-nah ah-sher bee-sh-ah-ray-khah v-ah-kh-loo v-sah-bay-oo l-mah-an y-vah-rekh-khah Yahveh Elohay-khah b-khol-mah-ah-seh yah-dah-khah ah-sher tah-ah-seh.
This verse discusses who is permitted to eat from the tithes. The Levite, because he does not have an inheritance among the people, is allowed to eat. Also allowed are the foreigner, the orphan, and the widow within your gates. This is done so that Yahveh, the Gods, your God, will bless you in all the work of your hands that you do.
DEU.15
[DEU.15.1] At the end of seven years, you will make a release. [§]
mi-ketz she-va-sha-nim ta-aseh shmi-tah
This verse discusses the sabbatical year. "Mi-ketz" means 'at the end of'. "She-va-sha-nim" means 'seven years'. "Ta-aseh" means 'you will do' or 'you will make'. "Shmi-tah" refers to a release, letting go, or the act of remission.
[DEU.15.2] And this is the matter of the release: release every owner of a debt of the hand, that he releases his neighbor and his brother. He shall not exact from his neighbor and from his brother, for it is called the release to Yahveh. [§]
ve-zeh devar hashmittah shamot kol baal maseh yado asher yasheh bere'ehu lo yigos et re'ehu ve'et achiv ki kara shmittah la-Yahveh
This verse discusses the laws of the Sabbatical year, specifically regarding debts. 've-zeh' means 'and this'. 'devar' means 'word' or 'matter'. 'hashmittah' is 'the release' (Sabbatical year). 'shamot' means 'release'. 'kol baal maseh yado' means 'every owner of a hand of debt', or 'every creditor'. 'asher yasheh bere'ehu' means 'that releases his neighbor'. 'lo yigos et re'ehu ve'et achiv' means 'shall not exact from his neighbor and from his brother'. 'ki kara shmittah la-Yahveh' means 'for it is called the release to Yahveh'.
[DEU.15.3] You will surely press the foreigner, and whatever will belong to you, your brother, you will release your hand. [§]
et-han-na-khree tee-gosh; va-asher yih-yeh le-kha et-akhi-kha tash-met ya-de-kha.
This verse deals with lending to others, specifically distinguishing between lending to a foreigner and lending to a fellow Israelite. "Et" is an untranslatable particle. "Han-na-khree" refers to the foreigner. "Tee-gosh" means you will surely push or demand. "Va-asher" means and what or and who. "Yih-yeh le-kha" means will be to you or will belong to you. "Et-akhi-kha" means your brother. "Tash-met" means you will release or let go. "Ya-de-kha" means your hand.
[DEU.15.4] Certainly, there will not be a poor person among you, for Yahveh will bless you in the land that Yahveh, your God, is giving to you as an inheritance. [§]
Efes ki lo yihyeh-becha evyon ki barech yivarechcha Yahveh ba’aretz asher Yahveh Eloheyka noten-lecha nachalah lerishta.
This verse comes from Deuteronomy 15:6. 'Efes' means 'certainly' or 'absolutely'. 'Ki' means 'for' or 'because'. 'Lo yihyeh-becha' means 'there will not be in you'. 'Evyon' means 'poor' or 'needy'. 'Barech' means 'blessed'. 'Yivarechcha' means 'will bless you'. 'Yahveh' is the proper name of God. 'Ba’aretz' means 'in the land'. 'Asher' means 'which' or 'that'. 'Eloheyka' means 'your God'. 'Noten-lecha' means 'giving to you'. 'Nachalah' means 'inheritance'. 'Lerishta' means 'to inherit'.
[DEU.15.5] But if you will hear, you will hear in the voice of Yahveh, your God, to keep to do all of this commandment that I command you today. [§]
rak im-shamoa tishma bekohl Yahveh Eloheyka lishmor la'asot et-kol-hamitzvah hazot asher anochi metzavcha hayom.
This verse presents a conditional statement. "Rak" means 'only' or 'but'. "Im" introduces a condition, meaning 'if'. "Shamoa" is the infinitive form of 'to hear', and "tishma" is the future tense form of 'to hear'. "Bekohl" means 'in the voice of'. "Yahveh Eloheyka" is 'Yahveh, your God'. "Lishmor" means 'to keep' and "la'asot" means 'to do'. "Et-kol-hamitzvah hazot" translates to 'all of this commandment'. "Asher" means 'that' or 'which'. "Anochi metzavcha hayom" means 'I command you today'.
[DEU.15.6] Because Yahveh, the Gods of you, blesses you as He has spoken. And you will cause many nations to be defeated, but you will not be defeated, and you will rule over many nations, and no one will rule over you. [§]
kee-yeh-vah elo-heem-kha bay-rakh-kha ka-asher dee-ber-lakh veh-ah-ah-vat-ta go-yim ra-beem ve-atah lo ta-ah-vot u-mashal-ta be-go-yim ra-beem u-ve-kha lo yim-shol-u.
This verse speaks of a blessing from Yahveh, the Gods of you, as He has spoken. It describes a situation where you will defeat many nations, but not be defeated yourself, and will rule over many nations, but not be ruled over.
[DEU.15.7] If there is a poor person among your brothers in one of your towns in the land that Yahveh the Gods gives to you, do not harden your heart or close your hand from your poor brother. [§]
kee-yih-yeh beh-chah ev-yohn may-ah-chad ah-chey-chah beh-ah-chad sh'ah-rey-chah beh-ah-retz-chah ah-sher-yeh-vah-veh elo-hey-chah no-ten lahch lo tee-ah-metz et-lev-av-chah veh-lo tik-pots et-yad-chah may-ah-chee-chah ha-ev-yohn
This verse discusses how to respond to a poor brother within one’s towns in the land that Yahveh the Gods gives to you. It instructs not to harden one’s heart or close one’s hand from the poor brother.
[DEU.15.8] For you will open your hand to him and you will provide for him enough of the lack which he will lack to him. [§]
ki-pa-toh tif-tah et-ya-deh-cha lo ve-ha-a-vet ta-a-vee-ten-nu dei mach-sor a-sher ye-chaser lo
This verse describes God providing for someone’s lack. "ki" means "for" or "because". "patoch" means to open. "tif-tah" is a future tense form of "to open". "et" is a grammatical particle. "yad" means hand. "cha" means your. "lo" means to him. "ha-a-vet" means the covering or provision. "ta-a-vee-ten-nu" is a future tense form of "to provide". "dei" means enough. "mach-sor" means lack or want. "a-sher" means which or that. "ye-chaser" means will lack. "lo" means to him.
[DEU.15.9] Guard yourself lest a wicked matter be in your heart, saying, "The seventh year, the year of release, is near," and your eye be evil towards your poor brother, and you do not give to him. And he will cry out to Yahveh against you, and sin will be in you. [§]
hishamer lecha pen yihiyeh dabar im levavcha beli'al le'emor karvah shnat hasheva shnat hashmittah ver'ah eincha be'achicha ha'evyon velo titen lo vekara aleicha el Yahveh vehayah becha chet
This verse warns against withholding kindness during the Sabbatical year. 'Hishamer lecha' means 'guard yourself'. 'Pen yihiyeh dabar im levavcha' means 'lest there be a matter with your heart', indicating a wicked thought. 'Beli'al' means 'worthless' or 'wicked'. 'Karvah shnat hasheva shnat hashmittah' means 'the year of release is near, the year of remission'. 'Ver'ah eincha be'achicha ha'evyon' means 'and your eye will be evil towards your poor brother'. 'Velot titen lo' means 'and you will not give to him'. 'Vekara aleicha el Yahveh' means 'and he will cry out to Yahveh against you'. 'Vehayah becha chet' means 'and there will be sin in you'.
[DEU.15.10] A giving you will give to him, and your heart will not be grieved in your giving to him, because of this thing Yahveh, the Gods, will bless you in all your work and in all that your hand sends forth. [§]
naton titen lo velo-yera livavecha betitech lo ki biglal hadavar hazeh yivarechecha Yahveh Eloheykha bechol ma'asecha ubechol mishlach yadecha
This verse describes giving to someone and not harboring resentment while doing so. It promises a blessing from Yahveh, the Gods, in all endeavors as a result of this generous act. 'Naton' means 'given.' 'Titen' is 'you will give'. 'Lo' is 'to him'. 'Velo-yera' means 'and your heart will not be grieved'. 'Livavecha' is 'your heart'. 'Betitech' means 'in your giving'. 'Biglal' means 'because of'. 'Hazeh' means 'this'. 'Yivarechecha' means 'will bless you'. 'Yahveh Eloheykha' is 'Yahveh, your Gods'. 'Bechol ma'asecha' means 'in all your work'. 'Ubechol mishlach yadecha' means 'and in all that your hand sends forth'.
[DEU.15.11] For the poor will not cease to be within the land, therefore I command you to say: you will open, you will open your hand to your brother, to your poor one, and to your poor one in your land. [§]
kee lo-yekh-dal ev-yon mee-keh-rev hah-ah-rets al-ken ah-no-khee meh-tsahv-khah leh-eh-mor pah-tohkh teef-takh et-yad-khah leh-ah-khee-khah la-ah-nee-ye-khah oo-leh-ev-yon-khah beh-ah-rets-khah.
This verse discusses the perpetual presence of poverty and commands generosity towards the needy. 'kee' means 'for' or 'because'. 'lo-yekh-dal' means 'will not cease'. 'ev-yon' means 'poor person'. 'mee-keh-rev' means 'from within'. 'hah-ah-rets' means 'the land'. 'al-ken' means 'therefore'. 'ah-no-khee' means 'I am'. 'meh-tsahv-khah' means 'commanding you'. 'leh-eh-mor' means 'to say'. 'pah-tohkh' means 'you will open'. 'teef-takh' means 'you will open'. 'et-yad-khah' means 'your hand'. 'leh-ah-khee-khah' means 'to your brother'. 'la-ah-nee-ye-khah' means 'to your poor one'. 'oo-leh-ev-yon-khah' means 'and to your poor one'. 'beh-ah-rets-khah' means 'in your land'.
[DEU.15.12] For if your brother, a Hebrew, or your sister, a Hebrew, is sold to you, and serves you six years, in the seventh year you will send him or her free from with you. [§]
ki-yim-ma-ker le-cha a-chi-cha ha-iv-ri o ha-iv-ri-yah va-av-de-cha shesh sha-nim u-va-sha-nah ha-shev-ee-it te-shal-che-nu cha-fash-ee me-im-cha
This verse discusses the sale of a brother or sister into slavery. 'Ki' means 'for' or 'because'. 'Yim-ma-ker' means 'be sold'. 'Le-cha' means 'to you'. 'A-chi-cha' means 'your brother'. 'Ha-iv-ri' and 'ha-iv-ri-yah' refer to a Hebrew male and female respectively. 'Va-av-de-cha' means 'and your servant'. 'Shesh sha-nim' means 'six years'. 'U-va-sha-nah' means 'and in the year'. 'Ha-shev-ee-it' means 'the seventh'. 'Te-shal-che-nu' means 'you will send him/her'. 'Cha-fash-ee' means 'free'. 'Me-im-cha' means 'from with you'.
[DEU.15.13] And if you send him away free from your people, you will not send him away empty. [§]
və-ḵî-tə-šal-ḥen-nū ḥā-pə-šî mē-ʿim-mā-ḵə lō-tə-šal-ḥen-nū rē-qām.
This verse discusses sending someone away. The first part details sending them free from your people. The second part states that you will not send them away empty.
[DEU.15.14] You shall generously give to him from your sheep, and from your threshing floor, and from your winepress, what Yahveh the Gods has blessed you with, you shall give to him. [§]
ha'anei ta'anik lo mi'tson'cha u'mig'rn'cha u'mi'ik'vecha asher berach'cha Yahveh Elohimcha titen lo.
This verse instructs someone to give to another from their flock, their threshing floor, and their winepress. It specifies that this giving is in response to blessings received from Yahveh, the Gods.
[DEU.15.15] And you shall remember that you were a servant in the land of Egypt, and Yahveh, the Gods, redeemed you. Therefore, I command you this instruction today. [§]
ve-zacharta ki eved hayita be-eretz mitzrayim va-yifdecha Yahveh Elohimcha al-ken anochi metzavecha et-ha-davar ha-zeh ha-yom.
This verse is from Deuteronomy 15:15. It instructs to remember being a slave in the land of Egypt, and that Yahveh, the Gods, redeemed you. Therefore, the speaker commands that this instruction is given on this day.
[DEU.15.16] And it will be that when he says to you, "I will not depart from you," because he loves you and your household, because it is good for him with you. [§]
vehaya ki yomar eleicha lo etzea meimach ki ahevcha ve’et beitecha ki tov lo imach.
This verse describes a situation where someone says to you they will not leave your side. It explains this is because they love you and your household, as it is good for them to be with you.
[DEU.15.17] And you shall take the awl and put it through his ear and to the doorpost, and he shall be to you a servant forever. And also to your female servant you shall do thus. [§]
ve-la-kach-ta et-ha-mar-tseh ve-na-ta-tah be-oz-no u-vad-e-let ve-ha-yah le-cha eved olam ve-af le-a-ma-techah ta-a-seh-ken.
This verse describes a ritual for creating a permanent servant. The person performing the ritual must take an awl (a pointed tool) and pierce the ear of the person to be enslaved, and affix it to a doorpost. This act establishes a lifelong bond of servitude, extending even to female servants.
[DEU.15.18] It should not be difficult in your eyes when you send him away free from among you, for his service to you for six years should be considered as double the wage of a hired worker, and Yahveh the Gods will bless you in all that you do. [§]
lo yiqsheh be'einecha beshalach'cha oto chofshi me'immacha ki mishneh sechar sacir avdecha shesh shanim uverach'cha Yahveh Elohey'cha bechol asher ta'aseh.
This verse comes from Deuteronomy 15:18. It concerns the release of a Hebrew servant after six years of service. The verse says that it should not be difficult in your eyes when you release them freely from among you because their service for six years should be considered as double the wage of a hired worker, and Yahveh the Gods will bless you in all that you do.
[DEU.15.19] All the firstborn that are born in your cattle and in your sheep, the male, you shall consecrate to Yahveh, your Gods. You shall not work with the firstborn of your bull, and you shall not shear the firstborn of your sheep. [§]
kol-habekhor asher yivaled bibekar'cha ubevtson'cha hazachar takdish leyahveh elohecha lo ta'vod bibekhor shorecha velo tagoz bekhor tzonecha.
This verse details the law concerning the firstborn animals. "Kol" means "all". "Habekhor" means "the firstborn". "Asher" means "that/which". "Yivaled" means "will be born". "Bibekar'cha" means "in your cattle". "Ubevtson'cha" means "and in your sheep". "Hazachar" means "the male". "Takdish" means "you shall consecrate". "Leyahveh" means "to Yahveh". "Elohecha" means "your Gods". "Lo ta'vod" means "you shall not work". "Bibekhor shorecha" means "with the firstborn of your bull". "Velo tagoz" means "and you shall not shear". "Bekhor tzonecha" means "the firstborn of your sheep".
[DEU.15.20] Before Yahveh, your Gods, you shall eat it year by year in the place that Yahveh will choose, you and your house. [§]
lifnei Yahveh Elohimcha tochelenu shanah beshanah bamakom asher yivchar Yahveh atta uveitechah.
This verse describes the practice of eating the tithe before Yahveh, the Gods. 'Lifnei' means 'before'. 'Elohimcha' means 'your Gods'. 'Tochlenu' means 'you shall eat it'. 'Shanah beshanah' means 'year by year'. 'Bamakom' means 'in the place'. 'Asher' is a relative pronoun meaning 'that' or 'where'. 'Yivchar' means 'He will choose'. 'Attah' means 'you'. 'Uveitechah' means 'and your house'.
[DEU.15.21] And if there is a defect in it, a crushed testicle or blindness, any bad flaw, you shall not sacrifice it to Yahveh, the Gods your God. [§]
v'khi yiheye bo mum piseach o ivver kol mum ra lo tizbach'ennu layahveh elohecha
This verse discusses sacrificial animals. It states that if an animal has a defect – a crushed or ruptured testicle, blindness, or any other serious flaw – it should not be offered as a sacrifice to Yahveh, the Gods.
[DEU.15.22] In your gates you will consume it, the impure one and the pure one together, like a gazelle and like a deer. [§]
bish'arecha to'achalenu hatameh v'hatahor yachdav katzvi v'ka'ayal.
This verse describes a situation of defilement and impurity within the gates. "bish'arecha" means 'in your gates'. "to'achalenu" means 'you will eat it/him'. "hatameh" means 'the impure one' and "hatahor" means 'the pure one'. "yachdav" means 'together'. "katzvi" means 'like a gazelle' and "ka'ayal" means 'like a deer'. The verse is speaking metaphorically about how impurity and purity will mingle together, depicted as animals that eat together.
[DEU.15.23] Only his blood you shall not eat; on the earth you shall pour it out like water. [§]
rak et-damo lo tochel al-ha'aretz tishpechhenu kamayim.
This verse contains instructions regarding blood. "Rak" means "only". "Et" is a grammatical particle indicating the direct object. "Damo" means "his blood". "Lo tochel" means "you shall not eat". "Al-ha'aretz" means "on the earth". "Tishpechhenu" means "you shall pour it out". "Kamayim" means "like water".
DEU.16
[DEU.16.1] Observe the month of spring, and you shall make the Passover sacrifice to Yahveh, the Gods of you. Because in the month of spring, Yahveh, the Gods of you, brought you out of Egypt at night. [§]
sha-mor et-kho-desh ha-a-viv ve-a-see-ta pesach la-Yahveh Elohey-cha ki be-kho-desh ha-a-viv hot-zee-a-cha Yahveh Elohey-cha mi-mitz-rayim la-yi-lah.
This verse instructs to observe the month of spring and to make the Passover sacrifice to Yahveh, the Gods. It explains that Yahveh, the Gods, brought the people out of Egypt in the month of spring at night.
[DEU.16.2] And you shall sacrifice the Passover to Yahveh, the Gods of you, from sheep and cattle, in the place which Yahveh will choose to cause his name to dwell there. [§]
vəzavaḥtā pēsah laYHVH ʾĕlōhêḵā ṣōʾn ūḇāqār bamāqōm ʾăšer yiḇḥar YHVH ləšakkēn šəmō šām.
This verse describes the offering of the Passover sacrifice to Yahveh, the God of Israel. It specifies that the sacrifice should be from sheep and cattle and offered in the place that Yahveh chooses to establish his name.
[DEU.16.3] You shall not eat anything leavened with him for seven days; you shall eat unleavened bread, the bread of affliction, because in haste you departed from the land of Egypt, in order that you remember the day of your departure from the land of Egypt all the days of your life. [§]
lo-tochal alav chametz shiv'at yamim tochal alav matzot lechem oni ki b'chifazon yatzata me'eretz mitzrayim lema'an tizkor et yom tze'atcha me'eretz mitzrayim kol yemei chayecha.
This verse instructs not to eat leavened bread for seven days, but to eat unleavened bread, the bread of affliction, because of the hurried departure from the land of Egypt. The purpose of this practice is to remember the day of departure from Egypt all the days of one's life.
[DEU.16.4] And no leaven shall be seen within all your territory for seven days. And none of the meat which you sacrifice in the evening on the first day shall remain until the morning. [§]
ve-lo-ye-ra-eh le-cha s'or be-chol g'vul-cha shiv'at yamim ve-lo-ya-lin min-ha-basar asher tizbach ba-erev bayom ha-rishon la-boker.
This verse discusses the rules regarding the Passover sacrifice. It states that no leavened bread ('s'or') should be seen within your boundaries ('g'vul-cha') for seven days ('shiv'at yamim'). Also, no meat ('min-ha-basar') from the sacrifice ('asher tizbach') should remain until the next morning ('la-boker') after it is sacrificed in the evening ('ba-erev bayom ha-rishon').
[DEU.16.5] You shall not be able to sacrifice the Passover at one of your gates, which Yahveh, the Gods of you, gives to you. [§]
lo tukhal lizbokh et-hapesakh be'ekhad sh'arei'kha asher-Yahveh Eloheykha noten lakh.
This verse discusses the Passover sacrifice. 'Lo tukhal' means 'you shall not be able'. 'Lizbokh' means 'to sacrifice'. 'Et-hapesakh' means 'the Passover'. 'Be'ekhad sh'arei'kha' means 'at one of your gates'. 'Asher-Yahveh Eloheykha' means 'which Yahveh, the Gods of you'. 'Noten lakh' means 'gives to you'. The verse discusses where the Passover sacrifice may be offered.
[DEU.16.6] But only at the place that Yahveh, your Gods, choose to establish His name shall you sacrifice the Passover in the evening, at the setting of the sun, the appointed time of your departure from Egypt. [§]
ki im-el-ha-ma-kom a-sher yiv-char Yahveh Elohey-cha le-sha-ken shmo sham tiz-bach et-ha-pesach ba-arev ke-vo ha-she-mesh mo-ed tze-et-cha mi-mitz-raim.
This verse instructs where the Passover sacrifice is to be offered. It states that it must be offered at the place that Yahveh, your Gods, choose to establish His name. The offering must happen in the evening as the sun goes down, marking the time of your departure from Egypt.
[DEU.16.7] And you will cook and eat in the place that Yahveh, the Gods your [belonging to you], chooses, and you will turn in the morning and go to your tents. [§]
oo-vee-shal-tah vee-och-al-tah bah-mah-kom ah-sher yiv-char Yahveh Elohim-cha bo vee-pah-nee-tah bah-bo-ker vee-hah-lach-tah le-oh-hay-lech-ah.
This verse describes a ritual of eating and returning home. The phrase "yivchar Yahveh Elohim-cha" means "that Yahveh, the Gods your [belonging to you] will choose." The command 'panita baboker' means 'you will turn in the morning' and refers to turning towards your home.
[DEU.16.8] For six days you will eat unleavened bread, and on the seventh day there will be a sacred assembly for Yahveh, the Gods of you; you shall not do any work. [§]
sheyshet yamim tochal matzot ubayom hashevii atzeret layahveh eloheykha lo taaseh melakha.
This verse discusses the eating of unleavened bread for six days, followed by a sacred assembly on the seventh day. It specifies this assembly is for Yahveh, the Gods of you. It prohibits work on this seventh day.
[DEU.16.9] Seven weeks you shall count for yourself, from the beginning of the sickle in the standing grain, you shall begin to count seven weeks. [§]
shiv'ah shavuot tispahr-lach mehahel chermesh bakamah tachhel lispor shiv'ah shavuot.
This verse describes counting seven weeks. 'Shiv'ah' means seven. 'Shavuot' means weeks. 'Tispahr-lach' means you shall count. 'Mehahel chermesh bakamah' means from the beginning of the sickle in the standing grain. 'Tachhel lispor' means you shall begin to count.
[DEU.16.10] And you shall make the Festival of Weeks for Yahveh, the Gods, from the offering of your hand, which you shall give, as Yahveh, the Gods, blesses you. [§]
v'asita chag shavuot la-Yahveh Eloheykha misat ndvat yad'kha asher titen ka'asher yvarekhkha Yahveh Eloheykha.
This verse instructs the people to celebrate the Festival of Weeks as an offering to Yahveh, the Gods, from the yield of their hands, according to the blessing that Yahveh, the Gods, has bestowed upon them. 'Chag Shavuot' means 'Festival of Weeks'. 'Misat' indicates a gift or offering. 'Ndvat yad'kha' means 'the offering of your hand' or 'freewill offering'.
[DEU.16.11] And you shall rejoice before Yahveh the Gods, you and your son and your daughter and your servant and your female servant and the Levite who is at your gates and the foreigner and the orphan and the widow who are within you, at the place that Yahveh the Gods chooses to make his name dwell there. [§]
ve-sa-mach-ta lif-nei Yahveh Elohim-cha at-ta u-vin-cha u-bit-cha ve-evd-cha va-a-mat-cha ve-ha-levi asher bi-sh’arei-cha ve-ha-ger ve-ha-yatom ve-ha-almana asher be-kir-bech ba-ma-kom asher yiv-char Yahveh Elohim-cha le-sha-chen sh’mo sham.
This verse describes who should rejoice before Yahveh the Gods. It includes 'you', your son, your daughter, your servant, your female servant, the Levite who is at your gates, the foreigner, the orphan, and the widow. This rejoicing is to occur at the place Yahveh the Gods chooses to establish his name.
[DEU.16.12] And you will remember that you were a slave in Egypt, and you will keep and do these laws. [§]
ve-za-char-ta, ki-av-ed ha-yi-ta be-mitz-ra-yim ve-sha-mar-ta ve-a-si-ta et ha-chu-kim ha-ei-leh.
This verse contains several key words. "ve" means "and". "za-char-ta" means "you will remember". "ki" means "that" or "because". "av-ed" means "slave" or "servant". "ha-yi-ta" means "you were". "be-mitz-ra-yim" means "in Egypt". "ve-sha-mar-ta" means "and you will keep". "ve-a-si-ta" means "and you will do". "et" is a grammatical particle, often untranslated, but indicates the direct object. "ha-chu-kim" means "the laws" or "the statutes". "ha-ei-leh" means "these".
[DEU.16.13] You shall make for yourself the festival of Booths for seven days, in your gathering from your threshing floor and from your winepress. [§]
khag ha-sukkot ta'aseh lekha shiv'at yamim be'asfekha migrenkha u miyikvekha.
This verse describes the festival of Sukkot (Booths). "Khag" means festival. "ha-Sukkot" is "the Booths". "ta'aseh" means "you shall make". "lekha" means "for you". "shiv'at yamim" means "seven days". "be'asfekha" means "in your gathering". "migrenkha" means "from your threshing floor". "u miyikvekha" means "and from your winepress".
[DEU.16.14] And you shall rejoice in your festival, you and your son and your daughter and your servant and your handmaid, the Levite and the stranger and the orphan and the widow who are at your gates. [§]
ve-sa-mach-ta be-cha-ge-cha at-ta u-vi-ne-cha u-vit-e-cha ve-av-de-cha va-a-ma-te-cha ve-ha-le-vi ve-ha-ger ve-ha-ya-tom ve-ha-al-ma-na a-sher bi-she-a-re-cha.
This verse describes who should rejoice in a festival. 'Ve' means 'and'. 'Sa-mach-ta' is the second person masculine singular imperfect of the verb 'to rejoice'. 'Be' means 'in'. 'Cha-ge-cha' is 'your festival'. 'At-ta' means 'you'. 'U' means 'and'. 'Bin-e-cha' means 'your son'. 'Bit-e-cha' means 'your daughter'. 'Av-de-cha' means 'your servant'. 'A-ma-te-cha' means 'your handmaid'. 'Ha-le-vi' means 'the Levite'. 'Ha-ger' means 'the stranger'. 'Ha-ya-tom' means 'the orphan'. 'Ha-al-ma-na' means 'the widow'. 'A-sher' means 'who are'. 'Bi-she-a-re-cha' means 'at your gates'.
[DEU.16.15] Seven days you shall celebrate for Yahveh, the Gods, in the place that Yahveh will choose. For Yahveh, the Gods, will bless you in all your harvest and in all the work of your hands, and you shall be only joyful. [§]
Shiv'at yamim tachog l'Yahveh Eloheykha bamakom asher-yivchar Yahveh kiy yvarekhkha Yahveh Eloheykha b'chol t'vu'atcha u'v'chol ma'aseh yadekha v'hayita akh sameach.
This verse instructs a seven-day festival to be held for Yahveh, the Gods, in the place that Yahveh will choose. It states that Yahveh, the Gods, will bless one’s harvest and work, and one will be only joyful.
[DEU.16.16] Three times in the year, every male of yours shall appear before the face of Yahveh the Gods in the place that He will choose, during the Feast of Unleavened Bread, and during the Feast of Weeks, and during the Feast of Booths. And they shall not appear before the face of Yahveh empty-handed. [§]
sha-lo-sh pe-ah-mim bah-shah-nah ye-ray-eh kol zeh-kheer-kah et pe-ney Yahveh Elohim-kah bah-mah-kom ah-sher yiv-khar beh-khag ha-mah-tzot oo-veh-khag ha-shavu-ot oo-veh-khag ha-suk-kot veh-lo ye-ray-eh et pe-ney Yahveh rey-kam.
This verse details a commandment for all males to appear before Yahveh the Gods three times a year. The occasions are the feasts of unleavened bread, weeks, and booths. It also states they should not appear empty-handed.
[DEU.16.17] A man’s gift is like the blessing of Yahveh, the Gods of your God, which He gave to you. [§]
ish kematanat yado kbirchat Yahveh Eloheykha asher natan lach.
This verse speaks of a man’s gift being like the blessing of Yahveh, the Gods of your God, which He has given to you. 'Ish' means 'man'. 'Kematanat' means 'like the gift of'. 'Yado' means 'his hand'. 'Kbirchat' means 'like the blessing of'. 'Yahveh' is the proper name of God. 'Eloheykha' means 'your Gods'. 'Asher' means 'which'. 'Natan' means 'gave'. 'Lach' means 'to you'.
[DEU.16.18] Judges and officers you shall appoint for yourself in all your cities, which Yahveh, your God, gives to you for your tribes, and they shall judge the people with righteous judgment. [§]
shof'tim ve'shot'rim titen lekha bekhal she'areikha asher YHVH Eloheykha noten lekha lishvateikha veshaf'tu et ha'am mishpat tzedek.
This verse instructs the people to appoint judges and officers in all their cities, as Yahveh, their God, gives to them for their tribes. These judges will then govern the people with righteous judgment.
[DEU.16.19] You shall not incline judgment, you shall not recognize faces, and you shall not take a bribe, because the bribe blinds the eyes of the wise and distorts the words of the righteous. [§]
lo-ta-teh mish-pat, lo tach-eer pa-neem, ve-lo ti-kah shochad, ki ha-shochad ye-ah-ver ei-nei chach-a-meem, ve-yis-a-lef div-rei tza-dee-keem.
This verse is a commandment against partiality and bribery. 'Lo ta-teh' means 'you shall not incline' or 'you shall not pervert'. 'Mishpat' means 'judgment' or 'justice'. 'Lo tach-eer pa-neem' means 'you shall not recognize faces', implying showing favoritism. 'Shochad' means 'bribe'. 'Ye-ah-ver' means 'to blind'. 'Ei-nei chach-a-meem' means 'the eyes of the wise'. 'Yis-a-lef' means 'to distort' or 'to turn aside'. 'Div-rei tza-dee-keem' means 'the words of the righteous'.
[DEU.16.20] Righteousness, righteousness you shall pursue, in order that you may live, and you shall inherit the land which Yahveh the Gods your God gives to you. [§]
Tzedek tzedek tirdef lema'an tichyeh veyarashata et ha'aretz asher Yahveh Elohimcha noten lach.
This verse appears in Deuteronomy 16:20. 'Tzedek' means righteousness or justice. 'Tirdef' means you shall pursue. 'Lema'an' means in order that. 'Tichyeh' means you may live. 'Yarashata' means you shall inherit. 'Ha'aretz' means the land. 'Asher' means which. 'Yahveh' is the proper name of God. 'Elohimcha' means your Gods. 'Noten lach' means gives to you.
[DEU.16.21] You shall not plant for yourself a sacred pole, any tree, near the altar of Yahveh, the Gods, who is your God, that you make for yourself. [§]
lo titta lecha asherah kol etz etzel mizbach Yahveh Eloheykha asher taaseh lach.
This verse prohibits the planting of a sacred pole, or Asherah, near the altar of Yahveh, the Gods, who is your God, that you make for yourself. "lo" means "not". "titta" means "you will plant". "lecha" means "for you". "asherah" refers to a sacred pole or grove. "kol etz" means "every tree". "etzel" means "near". "mizbach" means "altar". "Yahveh" is the name of God. "Eloheykha" means "your Gods". "asher taaseh lach" means "that you make for yourself".
[DEU.16.22] And you shall not establish for yourself a pillar, which Yahveh your Gods hated. [§]
v’lo-takim l’cha matseva asher sane Yahveh Elohaycha.
This verse comes from Deuteronomy 16:22. 'v’lo' means 'and not'. 'takim' means 'you will establish'. 'l’cha' means 'for you'. 'matseva' means 'pillar'. 'asher' means 'which'. 'sane' means 'hated'. 'Yahveh' is the proper name of God. 'Elohaycha' means 'your God'.
DEU.17
[DEU.17.1] Do not sacrifice to Yahveh, your God, an ox or a sheep that has a defect, any kind of blemish, for it is an abomination to Yahveh, your God. [§]
lo-tizbach liyhveh eloheykha shor vasseh asher yihyeh bo mum kol davar ra ki toevat yhveh eloheykha hu.
This verse details what kind of sacrifices are unacceptable to Yahveh, the God of Israel. Specifically, it prohibits offering animals with defects or blemishes as sacrifices. The verse states that such offerings are an abomination to Yahveh, the God of Israel.
[DEU.17.2] For if one is found in your cities, in one of your gates, a man or a woman who does evil in the eyes of Yahveh, the Gods of you, to break the covenant… [§]
ki yimmatse bekirkha be'ekhad shi'areikha asher Yahveh Elohimikha noten lakha ish o isha asher ya'aseh et harah be'einei Yahveh Elohimikha la'avor brito.
This verse discusses finding someone within your cities who acts wickedly against Yahveh, the Gods of you, and thus breaks the covenant. ‘ki’ means ‘for’ or ‘because’. ‘yimmatse’ means ‘is found’. ‘bekirkha’ means ‘within your cities’. ‘be’ekhad shi’areikha’ means ‘in one of your gates’. ‘asher’ means ‘that’ or ‘which’. ‘Yahveh Elohimikha’ means ‘Yahveh, the Gods of you’. ‘noten lakha’ means ‘gives to you’. ‘ish o isha’ means ‘man or woman’. ‘ya’aseh’ means ‘does’. ‘et harah’ means ‘the evil’ or ‘wickedness’. ‘be’einei’ means ‘in the eyes of’. ‘la’avor’ means ‘to transgress’ or ‘to break’. ‘brito’ means ‘the covenant’.
[DEU.17.3] And he went and served the Gods other than Himself, and he bowed down to them, even to the sun or to the moon or to all the host of the heavens which I did not command. [§]
vayyelech vayya'avod elohim acherim vayishtachu lahem velashem o layareach o lechol-tzeva hashamayim asher lo-tziviti.
This verse describes a person going and serving other gods, worshipping them, and specifically mentions the sun, the moon, and the host of heaven. The verse emphasizes that these forms of worship were not commanded.
[DEU.17.4] And it will be told to you, and you will hear, and you will diligently seek, and behold, true truth, the thing was done, this abomination in Israel. [§]
vehugad-lecha veshamata vedarashta heitev vehineh emet nakhon hadavar ne'es'tah hatto'evah hazot beyisrael
This verse details a revelation and a call for thorough investigation. "vehugad-lecha" means 'and it will be told to you'. "veshamata" means 'and you will hear'. "vedarashta heitev" means 'and you will diligently seek'. "vehineh" means 'and behold'. "emet nakhon" means 'true truth'. "hadavar ne'es'tah" means 'the thing was done'. "hatto'evah hazot" means 'this abomination'. "beyisrael" means 'in Israel'.
[DEU.17.5] And you shall bring out that man or that woman who did this evil thing to your gates, that man or that woman, and you shall stone them with stones until they die. [§]
vehotsata et haish hahu o et haisha hahi asher asu et hadavar hara hazeh el sh'areiha et haish o et haisha us'kaltam ba'vanim vametu.
This verse describes the punishment for someone who has committed a grave offense. It instructs bringing the offender – whether a man or a woman – to the city gates and stoning them to death. The verse repeats 'the man' or 'the woman' for emphasis, and uses direct imperatives for the actions to be taken.
[DEU.17.6] According to the mouth of two witnesses, or three witnesses, the condemned one shall be put to death. He shall not be put to death according to the mouth of one witness. [§]
al-pee sh’nay-yim ay-deem oh sh’loh-shah ay-deem yoo-mat ha-met lo yoo-mat al-pee ay-deem ech-ad.
This verse discusses the requirements for capital punishment. It states that a person should be put to death based on the testimony of two or three witnesses, but not on the testimony of only one witness. The verse uses the word ‘pee’ which means ‘by’ or ‘according to’. ‘Ay-deem’ is the plural of ‘ay-d’ meaning ‘witness’. ‘Yoo-mat’ means ‘he shall be put to death’ and ‘ha-met’ means ‘the one who dies’ or ‘the condemned one’.
[DEU.17.7] The hand of the witnesses will be upon him first to kill him, and the hand of all the people afterwards. And you shall remove the evil from among you. [§]
yad ha'edim tihyeh-bo bari'shonah lahamito veyad kol ha'am ba'aharonah ub'arta ha'ra mikirbecha.
This verse describes a method of dealing with wickedness. 'Yad' means 'hand' and is used figuratively here to represent the agency of those carrying out the punishment. 'Ha'edim' means 'the witnesses'. 'Tihyeh-bo' means 'will be upon him'. 'Bari'shonah' means 'first'. 'Lahmito' means 'to kill him'. 'Veyad kol ha'am' means 'and the hand of all the people'. 'Ba'aharonah' means 'afterwards'. 'Ub'arta' means 'and you shall remove'. 'Ha'ra' means 'the evil'. 'Mikirbecha' means 'from among you'.
[DEU.17.8] If a matter appears difficult for you in judgment, between bloodshed and bloodshed, between legal case and legal case, or between affliction and affliction – words of disputes at your gates – then you shall rise and go to the place that Yahveh the Gods of your people chooses. [§]
kee yip-pah-lay mee-mech dah-var la-meesh-paht bayn-dam leh-dam bayn-deen leh-deen u-bayn ne-gah lah-neh-gah dee-vrei ree-voht bish-ah-ray-vach ve-kahm-tah ve-ah-leet-ah el-ha-mah-kom ah-sher yiv-char Yahveh Elohim-cha bo.
This verse details a situation where a difficult legal matter arises in the Israelite communities. It concerns disputes involving bloodshed, legal judgments, physical ailments, or other forms of contention. The instruction given is for the individual to go up to the designated central sanctuary, the place that Yahveh the Gods of your people chooses.
[DEU.17.9] And you shall come to the priests, the Levites, and to the judge who will be in those days, and you shall inquire, and they will tell you the matter of the judgment. [§]
uvata ata el-hakohanim halvim ve'el-hashofe't asher yihyeh bayamim hahem vedarashta vehiggidu lekha et dvar hamishpat.
This verse describes a process for seeking legal clarification. Someone should go to the priests of the Levites and to the judge who is present during those days, and then inquire, and they will tell you the matter of the judgment.
[DEU.17.10] And you shall do according to the word that they will tell you, from that place that Yahveh will choose, and you shall keep to do according to all that they will teach you. [§]
ve'asita al-pi ha-davar asher yagidu lecha, min-ha-makom ha-hu asher yivchar Yahveh, ve-shamarta la'asot ke-kol asher yorucha.
This verse describes instructions to be followed. 'Ve'asita' means 'and you shall do'. 'Al-pi' means 'according to the word'. 'Ha-davar' means 'the word'. 'Asher yagidu lecha' means 'that they will tell you'. 'Min-ha-makom ha-hu' means 'from that place'. 'Asher yivchar Yahveh' means 'that Yahveh will choose'. 'Ve-shamarta' means 'and you shall keep'. 'La'asot' means 'to do'. 'Ke-kol asher yorucha' means 'according to all that they will teach you'.
[DEU.17.11] According to the law that they teach you, and according to the judgement that they say to you, you will do. You will not turn aside from the word that they tell you, right and left. [§]
al-pee hat-to-rah asher yo-roo-khah veh-al-ham-ish-pat asher yo-am-roo lekhah tah-ah-seh lo tah-soor min-had-davar asher ya-gid-doo lekhah ya-meen oo-semol.
This verse details instruction about following the law and judgement given to someone. 'Al-pee' means 'according to the mouth of' or 'according to'. 'Hat-to-rah' means 'the law'. 'Asher' means 'that' or 'which'. 'Yo-roo-khah' means 'they will teach you'. 'Veh' means 'and'. 'Ham-ish-pat' means 'the judgement'. 'Yo-am-roo' means 'they will say'. 'Tah-ah-seh' means 'you will do'. 'Lo tah-soor' means 'you will not turn aside'. 'Min-had-davar' means 'from the word'. 'Ya-gid-doo' means 'they will tell'. 'Ya-meen oo-semol' means 'right and left'.
[DEU.17.12] And the man who acts with presumption to not listen to the priest standing to serve there, Yahveh your God, or to the judge, that man shall die, and you shall purge the evil from Israel. [§]
vehaish asher yaaseh be zadon libilti shmoa el hakohen haomed lesharat sham et-Yahveh eloheyka o el hashofet umet haish hahu ubearata harah miyisrael
This verse describes the consequence for someone who deliberately refuses to listen to a priest serving Yahveh or to a judge. The consequence is death, and the evil must be purged from Israel. Let's break down the names: 'Yahveh' is the proper name of God, and we translate it as 'Yahveh'. 'Eloheyka' means 'your God', so 'elohey' becomes 'God'. 'Hakochen' means 'the priest'. 'Hashofet' means 'the judge'.
[DEU.17.13] And all the people will hear and will fear, and they will not act presumptuously again. [§]
vekhal-ha-am yishma’u veyir’u velo yezidun ‘od.
This verse consists of several components. ‘vekhal’ means ‘and all’. ‘ha-am’ means ‘the people’. ‘yishma’u’ means ‘they will hear’. ‘veyir’u’ means ‘and they will fear’. ‘velo’ means ‘and not’. ‘yezidun’ means ‘they will add/act presumptuously’. ‘od’ means ‘again/more’. The verse describes a reaction of the people hearing and fearing, and then ceasing to act presumptuously.
[DEU.17.14] When you come to the land that Yahveh the Gods your God gives to you, and you inherit it and settle in it, then you will say, "I will set a king over myself, like all the nations that are around me." [§]
kee-ta-vo ah-el ha-ah-rets ah-sher Yahveh Elohey-ka notehn la-kh vee-reesh-tah vee-yah-shav-tah bah vee-ah-mar-tah ah-see-may ah-lai me-lech kee-khol ha-goy-eem ah-sher sevivotai
This verse describes a scenario where the people, having entered the land that Yahveh the Gods gives to them, inherit it, settle in it, and then express a desire to establish a king over themselves, like all the nations surrounding them.
[DEU.17.15] A king you shall set over yourselves, one whom Yahveh, the Gods of you, chooses in him, from among your brothers you shall set a king over yourselves. You shall not be able to give over yourselves a foreigner, one who is not your brother. [§]
som tasim alecha melech asher yivchar Yahveh Eloheykha bo mikerev achecha tasim alecha melech lo tuchel latet alecha ish nachri asher lo-achi hu.
This verse instructs the people to appoint a king over themselves. It specifies that the king must be chosen by Yahveh, the Gods of them, and must be from among their brothers. It explicitly forbids appointing a foreigner, someone who is not one of their own people.
[DEU.17.16] Only do not greatly increase horses for yourselves, and do not return the people to Egypt for the purpose of increasing horses. And Yahveh said to you, "Do not add to returning on this path anymore." [§]
rak lo yarbeh lo susim velo yashiv haam mitzraymah lema'an harbot sus vayahveh amar lakhem lo tosfoun lashuv baderech hazeh od.
This verse comes with a direct command against acquiring many horses and returning the people to Egypt. The reasoning given is to prevent the increase of horses. Yahveh is directly speaking to 'you' (plural) and commands not to return to that path again.
[DEU.17.17] And he shall not multiply wives for himself, and his heart shall not turn aside. And silver and gold shall not increase to him greatly. [§]
ve-lo yarbeh-lo nashim ve-lo yasur levavo ve-kesef ve-zahav lo yarbeh-lo me'od.
This verse outlines restrictions for a king. 've-lo' means 'and not'. 'yarbeh-lo' means 'increase to him'. 'nashim' means 'wives'. 've-lo yasur levavo' means 'and his heart not turn aside'. 've-kesef ve-zahav' means 'and silver and gold'. 'lo yarbeh-lo me'od' means 'not increase to him greatly'.
[DEU.17.18] And it will be, as he sits on the throne of his kingdom, that he will write for himself a second copy of this law on a scroll before the priests the Levites. [§]
ve-ha-yah ke-shiv-to al kis-sei mam-lach-to ve-cha-tav lo et mish-neh ha-to-rah ha-zot al-se-fer mil-lif-nei ha-ko-he-nim ha-le-vi-yim.
This verse describes a king writing out a second copy of the law. 've-ha-yah' means 'and it will be'. 'ke-shiv-to' means 'his sitting'. 'al kis-sei mam-lach-to' means 'on the throne of his kingdom'. 've-cha-tav lo' means 'and he will write for himself'. 'et mish-neh ha-to-rah ha-zot' means 'the second of this law'. 'al-se-fer' means 'on a scroll'. 'mil-lif-nei' means 'before'. 'ha-ko-he-nim ha-le-vi-yim' means 'the priests the Levites'.
[DEU.17.19] And it will be with him, and he will call in it all the days of his life, so that he may learn to fear Yahveh, the Gods, his God, to keep all the words of this law and these statutes by doing them. [§]
ve-hay-ta im-mo ve-kar-a vo kol-ye-may chai-av le-ma-an yil-mad le-yir-eh et-Yahveh Elohim-av li-shmor et-kol-div-rey ha-to-rah ha-zot ve-et-ha-chu-kim ha-eleh la-a-sotam.
This verse discusses a law (the Torah) being with someone throughout their life, and the purpose of studying it: to learn to fear Yahveh, the Gods, and to keep all the words of this law and these statutes by doing them. Note the use of 'the Gods' when translating Elohim, adhering to the literal plural.
[DEU.17.20] That he not raise his heart above his brothers, and that he not turn from the commandment to the right or to the left, so that he and his sons may have long days upon his kingdom among the people of Israel. [§]
l'bilti rum-l'vavo mei'echav u'l'bilti sur min-hamitzvah yamin u'smol l'ma'an ya'arich yamim al-mamlachto hu u'vanav b'kerev Yisrael.
This verse concerns a king and his continued reign. It instructs that he not elevate his heart above his brothers, nor turn from the commandment to the right or to the left. The purpose of this obedience is for him and his sons to have long days upon his kingdom among the people of Israel. 'Days' here implies a long lifespan and a lasting reign.
DEU.18
[DEU.18.1] There will not be for the priests, the Levites, any portion or inheritance with Israel. They will eat the offerings to Yahveh, and that will be His inheritance. [§]
lo-yih-yeh lak-ho-neem hal-lee-vim kol-sheh-vet leh-vee cheh-lek v’nach-alah im-yis-ra-el. Ish-shei Yahveh v’nach-alat-o yo-kh’lu-nun.
This verse discusses the provision for the priests, the Levites. It states they will not have a portion or inheritance among Israel like the other tribes. Instead, they will consume the offerings made to Yahveh, and that will be their inheritance. 'Lo-yih-yeh' means 'there will not be'. 'Lak-ho-neem' means 'for the priests'. 'Hal-lee-vim' means 'the Levites'. 'Kol-sheh-vet leh-vee' means 'all the tribe of Levi'. 'Cheh-lek v’nach-alah' means 'a portion and inheritance'. 'Im-yis-ra-el' means 'with Israel'. 'Ish-shei Yahveh' means 'the offerings to Yahveh'. 'V’nach-alat-o' means 'and His inheritance'. 'Yo-kh’lu-nun' means 'they will eat'.
[DEU.18.2] And there will not be for him an inheritance among his brothers. Yahveh is his inheritance, as he spoke to him. [§]
vehachalah lo yihyeh lo bekerev echav Yahveh hu nachalato kasher dibber lo.
This verse discusses inheritance. 'Nachalah' means inheritance or possession. 'Lo yihyeh lo' means 'there will not be for him'. 'Bekerev echav' means 'among his brothers'. 'Yahveh hu nachalato' means 'Yahveh is his inheritance'. 'Kasher dibber lo' means 'as he spoke to him'.
[DEU.18.3] And this will be the due of the priests from the people, from those who slaughter the sacrifice, whether ox or sheep, and he shall give to the priest the arm and the fat covering the entrails and the covered parts. [§]
ve-zeh yih-yeh mish-pat ha-ko-he-nim mei-et ha-am mei-et zov-hei ha-zev-ach im-shor im-seh ve-na-tan la-ko-hen ha-zro-a ve-ha-le-cha-yim ve-ha-ke-vah.
This verse details the priestly dues from sacrifices offered by the people. It specifies what portions of the sacrificial animal are given to the priests. 'Ve-zeh' means 'and this'. 'Yih-yeh' means 'will be'. 'Mish-pat' means 'judgment' or 'due'. 'Ha-ko-he-nim' means 'the priests'. 'Mei-et ha-am' means 'from the people'. 'Mei-et zov-hei ha-zev-ach' means 'from those who slaughter the sacrifice'. 'Im-shor im-seh' means 'whether ox or sheep'. 'Ve-na-tan' means 'and he shall give'. 'La-ko-hen' means 'to the priest'. 'Ha-zro-a' means 'the arm'. 'Ve-ha-le-cha-yim' means 'and the fat covering the entrails'. 'Ve-ha-ke-vah' means 'and the covered parts' or 'the internal organs'.
[DEU.18.4] The beginning of your grain, your wine, and your oil, and the beginning of the shearing of your sheep, you shall give to Yahveh. [§]
re'sheet deganekha tiroshkha veyitzharekha vere'sheet gez tzonekha titen-lo.
This verse outlines offerings to be given. "Re'sheet" means "beginning" or "firstfruits". "Deganekha" refers to your grain. "Tiroshkha" refers to your wine. "Yitzharekha" refers to your oil. "Gez tzonekha" refers to the shearing of your sheep. "Titen-lo" means "you shall give to him". The "him" refers to Yahveh.
[DEU.18.5] Because Yahveh, the Gods of you, has chosen from all of your tribes to stand and serve in the name of Yahveh, He and His sons, for all days. [§]
kee voo bah-khar Yeh-veh Elohim-cha mee-kol shiv-tay-cha la-ah-mod le-sha-ret be-shem Yeh-veh hu oo-vah-nav kol ha-ya-mim.
This verse states that Yahveh, the Gods of you, have chosen from all of your tribes to stand and serve in the name of Yahveh, He and His sons, all the days.
[DEU.18.6] And if a Levite comes from one of your gates, from all of Israel, where he resides, and he comes with all the desire of his soul to the place that Yahveh chooses. [§]
vekhi yavo halevi me'echad sh'arei'cha mikol yisrael asher hu gar sham ub'a bechol avat nafsho el hamakom asher yivchar Yahveh.
This verse describes a Levite coming from one of your gates, from all of Israel, where he dwells, and coming with all the desire of his soul to the place that Yahveh chooses.
[DEU.18.7] And they will serve in the name of Yahveh, the Gods of their people, like all their brothers, the Levites, who stand there before Yahveh. [§]
ve-sheret be-shem Yahveh Elohayv ke-kol-echav ha-Leviyim ha-omdim sham lifnei Yahveh.
This verse describes someone serving in the name of Yahveh, the Gods of their people, like all their brothers, the Levites, who stand there before Yahveh. Each word is quite literal. 've' means 'and', 'sheret' means 'to serve', 'be-shem' means 'in the name of', 'Elohayv' means 'the Gods of their people', 'ke-kol' means 'like all', 'echav' means 'their brothers', 'ha-Leviyim' means 'the Levites', 'ha-omdim' means 'who stand', 'sham' means 'there', 'lifnei' means 'before'.
[DEU.18.8] A portion like a portion they will eat, separately from his possessions upon the fathers. [§]
khelek k’khelek yo’khelu livad mim’kharayv al-ha’avot.
This verse discusses portions or shares being consumed. 'Khelek' means a portion or share. 'Yo’khelu' is the verb 'to eat'. 'Livad' means separately or alone. 'Mim’kharayv' means 'from his possessions'. 'Al-ha’avot' refers to ancestors or fathers. The verse is about consuming portions from one’s own resources, separate from what is due to the ancestors.
[DEU.18.9] Because you are coming to the land that Yahveh, your God, is giving to you, you must not learn to do the abominations of those nations. [§]
kee atta ba el-ha-aretz asher-Yahveh Eloheyka noten lak; lo-tilmad la-asot k’to’avat ha-goyim ha-hem.
This verse warns against adopting the practices of the nations that will be dispossessed. 'Atta' means 'you'. 'Ba' means 'come'. 'El' means 'to/towards'. 'Ha-aretz' means 'the land'. 'Asher' means 'that/which'. 'Yahveh' is the personal name of God. 'Eloheyka' means 'your God'. 'Noten' means 'giving'. 'Lak' means 'to you'. 'Lo-tilmad' means 'you will not learn'. 'La-asot' means 'to do'. 'K’to’avat' means 'abominations'. 'Ha-goyim' means 'the nations'. 'Ha-hem' means 'those/them'.
[DEU.18.10] Let not be found among you one who causes their son or their daughter to pass through the fire, a diviner of divination, a soothsayer, one who observes signs, or a witch. [§]
Lo yimmatse b’cha ma’avir b’no uvito ba’esh kosem kesamim me’onen u’menaches u’mechashef.
This verse prohibits various occult practices. 'Lo yimmatse' means 'not be found'. 'Ma’avir' refers to someone who passes their son or daughter through the fire, a ritualistic practice. 'Kosem kesamim' means 'one who practices divination'. 'Me’onen' refers to a soothsayer or one who foretells events. 'Menaches' refers to someone who observes signs. 'Mechashef' means one who practices witchcraft. The verse is a prohibition against these activities within the community.
[DEU.18.11] A charmer joins with a charmer, one who asks consults a ventriloquist, and a diviner knows, and those who inquire go to the dead. [§]
ve-kho-ver kha-ver ve-sho-el ov ve-id-de-o-nee ve-do-resh el-ha-me-teem
This verse describes various forbidden practices. 'Kho-ver' means 'a charmer' or 'enchanter'. 'Sho-el' refers to one who asks or consults, in this case, an 'ov' which means a ventriloquist or necromancer, someone who speaks with the dead. 'Id-de-o-nee' means 'diviners' or 'those who know'. 'Do-resh' means 'those who inquire' and 'el-ha-me-teem' refers to 'to the dead'.
[DEU.18.12] For the detestable things are an abomination to Yahveh. And because of these detestable things, Yahveh, your God, will dispossess them from before you. [§]
kee-toh-eh-vahht yeh-vah-veh kol-oh-seh eh-leh oo-vig-lahl hah-toh-eh-voht hah-eh-leh yeh-vah-veh eh-loh-hay-kah moh-reesh ohtahm mee-pah-neh-kah
This verse discusses things that are detestable to Yahveh. It states that because of these detestable things, Yahveh, your God, will dispossess those who do them from before you. 'Yahveh' is the proper name of God. 'Elohim' is the Gods, which is treated as a singular deity in this context, so it is translated as 'your God'. 'To'evah' is translated as 'detestable things'.
[DEU.18.13] Complete you will be with Yahveh, your Gods. [§]
ta-meem tee-heh im Yahveh Elohey-ka
This verse consists of several words. 'Tamim' means complete, whole, or perfect. 'Tiheh' is a future tense form of 'to be'. 'Im' means 'with'. 'Yahveh' is the proper name of God. 'Eloheyka' is a combination of 'Elohim' (the Gods) and 'ka' (your), meaning 'your Gods'.
[DEU.18.14] Because these nations, which you are about to dispossess, listen to diviners and to sorcerers, but Yahveh, your God, has not given you such things. [§]
kee ha-go-yeem ha-eh-leh a-sher a-tah yo-resh o-tam el-me-o-neem ve-el-qos-meem yishma-oo ve-atah lo khen na-tan le-cha Yahveh Elohaycha.
This verse speaks to the Israelites, reminding them that the nations they are about to dispossess listen to diviners and sorcerers. However, Yahveh, their God, has not given them such practices.
[DEU.18.15] A prophet from among you, from your brothers, like me, Yahveh your God will raise up for you. To him you will listen. [§]
naviy miqirbecha me'achecha kamoni yaqim lecha Yahveh Eloheykha elav tishma'un
This verse speaks of a prophet raised up from among the people, similar to Moses. "Naviy" means prophet. "Miqirbecha" means from among you. "Me'achecha" means from your brothers. "Kamoni" means like me. "Yaqim" means will raise up. "Lecha" means for you. "Yahveh" is the proper name of God. "Eloheykha" means your God. "Elav" means to him. "Tishma'un" means you will listen.
[DEU.18.16] You requested all that you asked of Yahveh the God at Horeb on the day of the assembly, saying, "I will no longer hear the voice of Yahveh the God, and I will no longer see this great fire, and I will not die." [§]
kəḵōl ʾăšer-šāʾaltā mēʿim YHVH ʾĕlōhêḵā bəḥōrēv bəyōm haqqāhāl lēʾmōr lōʾ ʾōsef lišmōa ʾet-qōl YHVH ʾĕlōhāy wəʾet-hāʾeš haggəḏōlā hazzōʾat lōʾ-ʾerʾeh ʿōd wəlōʾ ʾāmūt.
This verse recounts a request made to Yahveh the God, during an assembly at Horeb. The speaker asked not to hear the voice of Yahveh the God anymore, nor to see the great fire again, and not to die. The phrasing emphasizes the totality of the request ('all that you asked').
[DEU.18.17] And Yahveh said to me, "They have done well in that which they spoke." [§]
va-yo-mer Yahveh el-ai heytivu asher dib-eru
This verse consists of several parts. 'va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'el-ai' means 'to me'. 'heytivu' means 'they did good' or 'they have done well'. 'asher' is a relative pronoun meaning 'that' or 'which'. 'dib-eru' means 'they spoke'. Therefore, the verse describes God speaking to someone, stating that they have done well in what they spoke.
[DEU.18.18] A prophet I will raise up for them from among their brothers like you, and I will put my words into his mouth, and he will speak to them all that I command. [§]
Navi akim lahem mikerev acheyhem kamocha venatati devarai befeehu vediber alehem et kol asher atzavenu.
This verse speaks of God raising up a prophet for the people, from among their own brothers, like Moses. God will put His words into the prophet's mouth, and the prophet will speak to the people all that God commands.
[DEU.18.19] And it will be, the man who does not listen to my words, who speaks in my name, I will require it from him. [§]
vehayah haish asher lo yishma el devarai asher yedaber bishmi anochi edrosh mei'imo.
This verse speaks of consequences for those who do not listen to the words spoken in the name of the divine being. 'Vehayah' indicates a future condition. 'Haish' means 'the man'. 'Asher' is a relative pronoun meaning 'who' or 'which'. 'Lo yishma' means 'will not listen'. 'El devarai' means 'to my words'. 'Asher yedaber' means 'who speaks'. 'Bishmi' means 'in my name'. 'Anochi' means 'I'. 'Edrosh' means 'will require' or 'will seek'. 'Mei'imo' means 'from him'.
[DEU.18.20] But the prophet who adds to speak a word in my name, that which I did not command him to speak, and who speaks in the name of other Gods, that prophet will die. [§]
ach hanavi asher yazid ledeber davar bishmi et asher lo tzivitiyo ledeber vaasher yedaber beshem elohim acherim umet hanavi hahu.
This verse describes the consequences for prophets who speak words not commanded by Yahveh, or who speak in the name of other gods. "Ach" means 'but'. "Hanavi" means 'the prophet'. "Asher" means 'who' or 'which'. "Yazid" means 'he will add'. "Ledaber" means 'to speak'. "Davar" means 'word'. "Bishmi" means 'in my name'. "Et" is a particle indicating the direct object. "Lo tzivitiyo" means 'I did not command him'. "Vaasher" means 'and who'. "Beshem" means 'in the name of'. "Elohim" means 'the Gods'. "Acherim" means 'others'. "Umet" means 'and he will die'. "Hahu" means 'that'.
[DEU.18.21] And if you say in your heart, "How will we know the thing that Yahveh has not spoken?" [§]
vekhi tomar bilvavekha eikha neda et-hadavar asher lo-divro Yahveh.
This verse asks how one can know a thing that Yahveh has not spoken. 'Vekhi' means 'and if'. 'Tomar' means 'you say'. 'Bilvavekha' means 'in your heart'. 'Eikha' means 'how'. 'Neda' means 'we know'. 'Et-hadavar' means 'the thing'. 'Asher' means 'that'. 'Lo-divro' means 'not spoken by'. 'Yahveh' is the proper name of God.
[DEU.18.22] That which a prophet speaks in the name of Yahveh, and the thing does not occur, and does not come to pass, that word was not spoken by Yahveh. If the prophet spoke presumptuously, do not be afraid of him. [§]
asher yedaber hanavi beshem Yahveh velo yihiye hadavar velo yavo hu hadavar asher lo dibro Yahveh bezadon dibro hanavi lo tagur mimenu.
This verse discusses prophecies that do not come to pass. It states that if a prophet speaks in the name of Yahveh, and the thing does not happen, and does not come to be, that word was not spoken by Yahveh. If the prophet spoke presumptuously, do not be afraid of him.
DEU.19
[DEU.19.1] For when Yahveh the Gods will destroy the nations that Yahveh the Gods gives to you, and you inherit their lands and dwell in their cities and in their houses. [§]
ki-yakhrit Yahveh Elohim-cha et-hagoyim asher Yahveh Elohim-cha noten lach et-artzam virishta-tam veyashavta be'areihem uvevitehem.
This verse describes a future event where Yahveh, the Gods, will defeat the nations that Yahveh, the Gods, is giving to the Israelites. The Israelites will then inherit the lands and dwell in their cities and houses.
[DEU.19.2] Three cities you shall set apart for yourself within your land which Yahveh, your Gods, is giving to you to inherit. [§]
shalosh arim tavdil lach betoch artzach asher Yahveh Eloheykha noten lach lirishtah.
This verse discusses setting apart three cities. 'Shalosh' means three. 'Arim' means cities. 'Tavdil' means you shall separate or set apart. 'Lach' means to you. 'Betoch' means within. 'Artzach' means your land. 'Asher' means which or that. 'Yahveh Eloheykha' is Yahveh, your Gods. 'Noten' means giving. 'Lach' again means to you. 'Lirishtah' means to inherit it.
[DEU.19.3] You shall prepare the way, and measure out the border of your land that Yahveh the Gods will cause you to inherit, and it shall be a refuge there for every slayer. [§]
takhin lekha hadero’kh veshalashta et gvul artzekha asher yan’hilkha Yahveh Elohim ve’hayah lanus shamah kol rotseakh.
This verse describes the preparation for cities of refuge. 'Takhin' means 'you prepare'. 'Hadero’kh' means 'the way'. 'Gvul artzekha' means 'the border of your land'. 'Yan’hilkha' means 'He will cause you to inherit'. 'Yahveh Elohim' is 'Yahveh the Gods'. 'Lanus shamah' means 'for a refuge there'. 'Kol rotseakh' means 'every slayer'.
[DEU.19.4] And this is the matter of the murderer who flees there and lives: who strikes his neighbor without knowledge, and he did not hate him formerly. [§]
ve-zeh devar ha-rotzeach asher-yanus shamma vachai asher yakkeh et-re'ehu bibli-da'at vehu lo-soneh lo mitmol shilshom.
This verse discusses the laws surrounding unintentional manslaughter and cities of refuge. 've-zeh' means 'and this'. 'devar' means 'word' or 'matter'. 'ha-rotzeach' means 'the murderer'. 'asher-yanus' means 'who flees'. 'shamma' means 'there'. 'vachai' means 'and lives'. 'asher yakkeh' means 'who strikes'. 'et-re'ehu' means 'his neighbor'. 'bibli-da'at' means 'without knowledge'. 'vehu' means 'and he'. 'lo-soneh' means 'does not hate'. 'lo' means 'not'. 'mitmol shilshom' means 'from yesterday, the third day' - which effectively means 'formerly'.
[DEU.19.5] And whoever goes with his companion into the forest to cut down trees, and the head of his axe is loosened from the handle while swinging it to cut the tree, and it flies off and strikes his companion, and he dies, that man shall flee to one of these cities and live. [§]
Vaasher yavo et-re'ehu bayaar lich'tob etzim veneed'chah yado bagarzen lichrot ha'etz venashal habarzel min ha'etz umatza et re'ehu vamet hu yanus el achat ha'arim ha'eleh vachay.
This verse describes a scenario involving accidental manslaughter. A man goes with his companion into the forest to cut down trees. The head of his axe flies off while he is swinging it, and strikes and kills his companion. The verse details what the man must do to find refuge and live.
[DEU.19.6] Lest the redeemer of blood pursue the manslayer, because his heart may grow warm, and he may overtake him, because the way is long and he may strike him down, a soul. And to him there is no judgment of death, because he does not hate him from yesterday and the day before. [§]
pen-yir-dof go-el ha-dam ach-arei ha-rotzeach ki-yecham le-vavo ve-his-ee-go ki-yir-beh ha-derech ve-hi-kah-hu na-fesh ve-lo ein mish-pat-mavet ki-lo sone hu lo mit-mol shil-shom.
This verse concerns the law of the go'el hadam, the redeemer of blood, pursuing a manslayer. It details the circumstances under which the pursuit is just and the differing consequences if the manslayer has taken refuge in a city of refuge versus if he is found elsewhere. The verse focuses on the intent and emotional state of the redeemer of blood, clarifying that the pursuit isn't motivated by personal hatred, but by a duty to seek justice for the slain.
[DEU.19.7] Therefore, I command you to say: You shall set apart three cities for yourself. [§]
al-ken ano-chi met-sav-chah le-e-mor sha-losh a-rim tav-deel la-ch.
This verse is a divine command. 'al-ken' means 'therefore'. 'ano-chi' is 'I'. 'met-sav-chah' is 'I command you'. 'le-e-mor' means 'to say'. 'sha-losh' means 'three'. 'a-rim' means 'cities'. 'tav-deel' means 'you shall set apart'. 'la-ch' means 'for you'.
[DEU.19.8] And if Yahveh the Gods of your ancestors expands your border, as He swore to your ancestors, and gives to you all the land that He spoke of giving to your ancestors. [§]
veh-eem yar-khiv Yahveh Elohim-cha et gevul-cha ka-asher nish-bah la-avo-techa ve-natan le-cha et kol-ha-aretz asher dibber la-tet la-avo-techa.
This verse discusses a conditional promise. It states 'if' Yahveh the Gods of your ancestors enlarge your territory as He swore to your ancestors, and gives you all the land He spoke of giving to your ancestors.
[DEU.19.9] If you keep all this commandment to do it, that I command you today, to love Yahveh, your God, and to walk in His ways all the days, then He will add to you yet three cities upon these three. [§]
ki-tishmor et-kol-hamitzvah hazot la'asotah asher anochi metzavecha hayom le'ahava et-Yahveh Eloheykha velalechet bidrachav kol-hayamim veyasafta lecha od shalosh arim al hashalosh ha'eleh.
This verse outlines a conditional promise. If one keeps all the commandments given today, they will receive an additional three cities in addition to the three already given. The verse emphasizes loving Yahveh, the God, and walking in His ways. 'Ki' indicates 'if' or 'because', 'tishmor' means 'you shall keep', 'et' is a grammatical marker, 'kol' means 'all', 'hamitzvah' is 'the commandment', 'hazot' means 'this', 'la'asotah' means 'to do them', 'asher' means 'that' or 'which', 'anochi' means 'I', 'metzavecha' means 'command you', 'hayom' means 'today', 'le'ahava' means 'to love', 'Yahveh' is the divine name, 'Eloheykha' means 'your God', 'velalechet' means 'and to walk', 'bidrachav' means 'in His ways', 'kol-hayamim' means 'all the days', 'veyasafta' means 'and He will add', 'lecha' means 'to you', 'od' means 'more', 'shalosh' means 'three', 'arim' means 'cities', 'al' means 'over' or 'upon', and 'hashalosh' means 'the three'.
[DEU.19.10] And innocent blood must not be shed within your land that Yahveh the Gods your gives to you as an inheritance, and bloods will be upon you. [§]
v'lo yishapekh dam naki b'kerev artzecha asher Yahveh Eloheykha noten lecha nachalah v'hayah aleykha damim.
This verse is a prohibition against shedding innocent blood within the land that Yahveh the Gods gives as an inheritance. It concludes with a statement that blood will be upon the people if this prohibition is broken. 'v'lo' means 'and not', 'yishapekh' means 'will be shed', 'dam' means 'blood', 'naki' means 'innocent', 'b'kerev' means 'within', 'artzecha' means 'your land', 'asher' means 'that', 'Yahveh Eloheykha' means 'Yahveh the Gods your', 'noten' means 'gives', 'lecha' means 'to you', 'nachalah' means 'inheritance', 'v'hayah' means 'and it will be', 'aleykha' means 'upon you', and 'damim' means 'bloods'.
[DEU.19.11] And if there is a man who hates his fellow and lies in wait for him and rises up against him and strikes him a life and he dies, and the one who struck him flees to one of the cities of the Gods. [§]
vekhi yihyeh ish soneh lere'ehuhu ve'arov lo vekam alav vehikahu nefesh vamet venas el achat ha'arim ha'el.
This verse describes a scenario where a person hates another, lies in wait for them, attacks and kills them, and then flees to one of the cities of refuge. Let's break down the names of God. There are none in this verse. 'Ish' means man. 'Re'ehuhu' means his fellow. 'Nefesh' refers to a life or soul. 'Vamet' means and dies. 'Achat' means one. 'Ha'arim' means the cities. 'Ha'el' means of God or the Gods. We will follow the principle of translating the Gods literally as 'the Gods'.
[DEU.19.12] And the elders of his city shall send him back, and they shall take him from there, and they shall give him into the hand of the redeemer of blood, and he shall die. [§]
veshalchu ziknei iro velakhu oto misham venatnu oto beyad goel hadam vamet
This verse describes a process for dealing with a murderer who has taken refuge in a city of refuge. The elders of the city are to send the accused back to face justice. "Ziknei" means elders. "Iro" means his city. "Velakhu" means and they shall take. "Oto" means him. "Misham" means from there. "Venatnu" means and they shall give. "Beyad" means into the hand of. "Goel hadam" means the redeemer of blood - the one responsible for avenging a killing. "Vamet" means and he shall die.
[DEU.19.13] Do not spare your pity on him, and you will utterly destroy the blood of the innocent from Israel, and it will be good for you. [§]
lo takhos einekha alav ubi'arta dam-hanaki miyisrael vetov lach.
This verse contains instructions regarding the treatment of individuals whose guilt is established. 'lo takhos' means 'do not spare' or 'do not show pity'. 'einekha' means 'your eye', used idiomatically for pity or compassion. 'alav' means 'upon him' or 'on him'. 'ubi'arta' means 'and you will utterly destroy'. 'dam-hanaki' is 'the blood of the innocent'. 'miyisrael' means 'from Israel'. 'vetov lach' means 'and it will be good for you'.
[DEU.19.14] You shall not move the boundary marker of your neighbor, which the first ones marked in your inheritance which you will inherit in the land which Yahveh, your God, gives to you to inherit. [§]
Lo tasig g'vul re'echa, asher gavlu rishonim b'nachalatcha asher tichal ba'aretz asher Yahveh Eloheykha noten lecha l'rishtah.
This verse concerns boundary markers and inheritance. 'Lo tasig' means 'you shall not move'. 'G'vul' is a boundary or border. 'Re'echa' means 'your neighbor'. 'Asher' means 'which'. 'Gavlu' means 'they marked'. 'Rishonim' means 'the first ones' or 'ancestors'. 'B'nachalatcha' means 'in your inheritance'. 'Tichal' means 'you will inherit'. 'Ba'aretz' means 'in the land'. 'Yahveh Eloheykha' is 'Yahveh, your God'. 'Noten' means 'gives'. 'L'rishtah' means 'to inherit it'. The verse speaks of respecting the boundaries set by ancestors when inheriting land.
[DEU.19.15] A single witness may not stand against a person for any iniquity and for any sin, for any offense that a person commits. The matter must stand by the mouth of two witnesses or by the mouth of three witnesses. [§]
lo-yaqum `ed echad be-ish le-chol-avon ule-chol-chata'at be-chol-cheit asher yechta al-pi shnei `edim o al-pi shloshah-`edim yaqum davar.
This verse concerns the legal requirement for testimony in cases of wrongdoing. It states that a matter must be established by the testimony of either two or three witnesses. A single witness is insufficient. 'Avon' refers to iniquity, wrongdoing, or punishment, while 'chata'at' refers to missing the mark or sin. 'Cheit' is also sin. 'Davar' means matter, word, or thing.
[DEU.19.16] For a witness of violence will rise against a person to accuse him, and it will rule. [§]
ki-ya-koom ed-cha-mas be-ish la-a-not bo sa-rah
This verse describes a false witness rising against a person to accuse them. 'Ki' means 'for' or 'because'. 'Yakoom' means 'will rise'. 'Ed' means 'witness'. 'Chamas' means 'violence' or 'wrong'. 'Be-ish' means 'against a person'. 'La-anot' means 'to answer' or 'to accuse'. 'Bo' means 'him'. 'Sarah' means 'to rule' or 'to have dominion'. In this context, it describes a false accusation gaining power over someone.
[DEU.19.17] And the two men who have the dispute stood before Yahveh, before the priests and the judges who will be in those days. [§]
ve'amdu shnei ha'anashim asher lahem hariv lifnei Yahveh lifnei hakkohanim v'hashoftim asher yihyu bayamim hahem.
This verse describes two men with a dispute standing before Yahveh, the priests, and the judges of that time. 'Ve'amdu' means 'and they stood'. 'Shnei ha'anashim' means 'two men'. 'Asher lahem hariv' means 'who have the dispute'. 'Lifnei Yahveh' means 'before Yahveh'. 'Lifnei hakkohanim v'hashoftim' means 'before the priests and the judges'. 'Asher yihyu bayamim hahem' means 'who will be in those days'.
[DEU.19.18] And the judges will seek carefully, and behold, the false witness, the witness is false, he testified against his brother. [§]
ve-dar-shoo ha-shof-tim hey-tev ve-hee-neh ed-she-ker ha-ed she-ker anah be-ah-hiv.
This verse concerns judges investigating testimony. 'Darashoo' means 'they will seek/inquire'. 'Ha-shoftim' means 'the judges'. 'Heytev' means 'well/carefully'. 'Hineh' means 'behold/here is'. 'Ed-sheker' means 'false witness'. 'Ha-ed' is 'the witness'. 'Anah' means 'he answered/testified'. 'Be-ahiv' means 'against his brother'.
[DEU.19.19] And you will do to him as he planned to do to his brothers, and you will burn the evil from within you. [§]
va'asitem lo ka'asher zamam la'asot le'achim uv'arta hara mikirbecha
This verse describes a directive regarding how one should treat another. 'Va'asitem' means 'and you will do'. 'Lo' means 'to him'. 'Ka'asher zamam' means 'as he planned'. 'La'asot' means 'to do'. 'Le'achim' means 'to his brothers'. 'Uv'arta' means 'and you will burn'. 'Hara' means 'the evil'. 'Mikirbecha' means 'from within you'. Therefore, the verse instructs individuals to treat someone as that person intended to treat their brothers, and to remove evil from within themselves.
[DEU.19.20] And the remaining ones will hear and fear, and they will not continue to do again like this evil thing among you. [§]
ve-hanish’arim yishma’u ve-yir’u ve-lo yosifu la’asot od ka-ha-davar ha-ra ha-zeh be-kirbecha.
This verse describes the effect of a judgment or sign upon those who remain. Those who survive will hear and fear, and will no longer repeat the evil deed that was done. The components break down as follows: ‘ve’ means ‘and’, ‘hanish’arim’ means ‘the remaining ones’, ‘yishma’u’ means ‘they will hear’, ‘ve’ again means ‘and’, ‘yir’u’ means ‘they will fear’, ‘ve’ again means ‘and’, ‘lo’ means ‘not’, ‘yosifu’ means ‘they will add/continue’, ‘la’asot’ means ‘to do’, ‘od’ means ‘again/still’, ‘ka’ means ‘like/as’, ‘ha-davar’ means ‘the thing/matter’, ‘ha-ra’ means ‘the evil’, ‘ha-zeh’ means ‘this’, ‘be-kirbecha’ means ‘in your midst/among you.’
[DEU.19.21] And you shall not spare your eye. Soul for soul, eye for eye, tooth for tooth, hand for hand, foot for foot. [§]
veh-loh ta-chos ei-ne-cha ne-fesh be-ne-fesh ai-yin be-ai-yin shen be-shen yad be-yad regel be-regel.
This verse outlines the principle of 'lex talionis', often summarized as 'an eye for an eye'. It emphasizes reciprocal justice, where the punishment should mirror the crime. 'Lo tachos' means 'you shall not spare'. 'Einecha' means 'your eye'. 'Nefesh be-nefesh' literally means 'soul for soul'. The phrases 'ayin be'ayin', 'shen be'shen', 'yad be'yad', and 'regel be'regel' repeat this structure for different body parts.
DEU.20
[DEU.20.1] Because you go out to war against your enemies, and you see horse and chariot, a great people greater than you, do not fear them, because Yahveh, the Gods, is with you, the one who brought you up from the land of Egypt. [§]
kee-tay-tseh la-mil-chah-mah al-oy-vay-cha ve-rah-ee-tah soos va-rech-ev am rav mi-mech-cha lo tee-rah meh-hem kee Yahveh Elohim-cha im-mach ha-ma-al-cha mei-eretz mitz-raim.
This verse describes a situation where someone is going to war and sees a large army of horses and chariots belonging to their enemies. It is a message of reassurance, stating that they should not be afraid because Yahveh, the Gods, is with them, the one who brought them up from the land of Egypt.
[DEU.20.2] And it will be, as you approach the warfare, the priest will approach and speak to the people. [§]
ve-ha-ya ke-karav-chem el-ha-mil-cha-ma ve-nig-gash ha-ko-hen ve-di-ber el-ha-am.
This verse describes a scenario relating to warfare and a priest speaking to the people. 've-ha-ya' means 'and it will be'. 'ke-karav-chem' means 'as you approach'. 'el-ha-mil-cha-ma' means 'to the warfare'. 've-nig-gash' means 'and will approach'. 'ha-ko-hen' means 'the priest'. 've-di-ber' means 'and will speak'. 'el-ha-am' means 'to the people'.
[DEU.20.3] And he said to them, "Listen, Israel, you are near today to a battle against your enemies. Let not your heart be slack, do not be afraid, and do not be hasty, and do not be terrified before them." [§]
ve-amar alehem shma Yisrael atem krevim hayom la-milhama al-oyveikhem al-yerach levavchem al-tiru ve-al-tachfazu ve-al-ta'arzu mipenehem.
This verse is spoken to the Israelites before a battle. It begins with someone speaking *to* them, telling them to listen. 'Yisrael' is the name of the people. The verse urges them not to be afraid, not to be hasty, and not to be terrified before their enemies.
[DEU.20.4] For Yahveh, the Gods of your people, walks with you to fight for you with your enemies to save you. [§]
ki Yahveh Elohimkaym haholekh immakhem lehilachem lakhem im oyveykhem lehoshiya etkhem.
This verse describes Yahveh, the Gods of your people, walking with you to fight for you against your enemies and to save you. 'ki' means 'for' or 'because'. 'Yahveh' is the proper name of God. 'Elohim' refers to the Gods. 'kaym' means 'your people'. 'haholekh' means 'the walking one' or 'he who walks'. 'immakhem' means 'with you'. 'lehilachem' means 'to fight'. 'lakhem' means 'for you'. 'im oyveykhem' means 'with your enemies'. 'lehoshiya' means 'to save'. 'etkhem' means 'you'.
[DEU.20.5] And the officials spoke to the people saying, "Who is the man who has built a new house and has not dedicated it? Let him go and return to his home, lest he die in the war, and another man dedicate it for him." [§]
Ve-dib-roo ha-shot-rim el-ha-am le-emor: Mi ha-ish asher banah bayit chadash ve-lo chanacho yelech ve-yashov le-beyto pen-yamut ba-milchama ve-ish acher yachnechenu.
This verse describes a situation before going to war. The officials are speaking to the people and saying that anyone who has built a new house but has not dedicated it should return home. The reason given is to avoid dying in war and having another person dedicate the house instead. 'Shotrim' refers to officials or police. 'Chanach' means to dedicate or consecrate. 'Milchama' is war.
[DEU.20.6] And who is the man who plants a vineyard and does not enjoy it? Let him go and return to his house, lest he die in war, and another man enjoy it. [§]
oo-mee-ha-eesh ah-sher-nah-tah ke-rem veh-lo khil-lo-o yeh-lekh veh-yah-shov leh-beh-toh pen-yah-moot bah-mil-hah-mah veh-eesh ah-kher yeh-khal-leh-nu.
This verse discusses a man who plants a vineyard. Before going to war, he should not 'profane' (or enjoy the fruit of) his new vineyard. It’s a deferment of gratification, a waiting period before enjoying the benefits of his labor. The consequence of enjoying it before going to war is death in battle, with another man enjoying his vineyard instead. The word 'profane' here is understood as enjoying the fruits of one's labor, rather than a religious desecration.
[DEU.20.7] And who is the man who has betrothed a woman and has not taken her? Let him go and return to his house, lest he die in war, and another man take her. [§]
oo-mee hah-eesh ah-sher eh-rash ish-ah veh-lo leh-kah-ah yey-lekh veh-yah-shov leh-bay-toh pen-yah-moot bah-mil-hah-mah veh-eesh ah-her yee-kah-hen-nah
This verse concerns a man who has betrothed a woman but has not yet taken her as his wife. It states that if he goes to war, he should return home rather than risk death in battle, so that another man does not take her. 'Betrothed' means legally promised in marriage, but the marriage has not been consummated. The verse emphasizes the importance of ensuring the woman’s future and lineage.
[DEU.20.8] And the officials continued to speak to the people, and said, "Who is the man who is fearful and soft of heart? Let him go and return to his house." And let him not weaken the heart of his brothers as his heart is weakened. [§]
ve-yas-foo ha-sho-te-rim le-da-ber el-ha-am ve-am-roo mee ha-ish ha-yar-eh ve-rach ha-lev-av ye-lech ve-ya-shov le-bey-toh ve-lo yim-mas et-lev-av ech-av-o ki-lev-avo.
This verse describes officials speaking to the people, seeking those who are fearful and faint of heart to return home. The reasoning given is to prevent them from disheartening their brethren.
[DEU.20.9] And it happened, when the officers had finished speaking to the people, that the commanders of the armies inspected the people. [§]
ve-ha-ya ke-ka-lot ha-shot-rim le-da-ber el-ha-am u-pak-du sa-rei tze-va-ot be-rosh ha-am.
This verse describes what happened after the officers finished speaking to the people. Specifically, it states that the commanders of the armies inspected the people.
[DEU.20.10] For when you approach a city to fight upon it, you will call to it for peace. [§]
kee-tee-krahv el-eer le-hee-lah-chem ah-lay-hah ve-kah-rah-tah elay-hah le-shah-lom
This verse describes approaching a city for battle. Before engaging, one must offer peace to the city. 'kee' means 'for' or 'because'. 'tee-krahv' means 'you approach'. 'el-eer' means 'to a city'. 'le-hee-lah-chem' means 'to fight'. 'ah-lay-hah' means 'upon it'. 've-kah-rah-tah' means 'and you will call'. 'elay-hah' means 'to it'. 'le-shah-lom' means 'for peace'.
[DEU.20.11] And it will be, if peace meets you, and it opens to you, and it will be all the people found within it will be to you as tribute and will serve you. [§]
vehaya im-shalom ta'ancha, ufit'chah lach, vehaya kol-ha'am hanim'tza-vah nih'yu lecha lemas va'avducha.
This verse describes a scenario where if peace is offered to a city, the city will open its gates. If this occurs, all the people found within the city will become tribute and serve the one offering peace. 'Vehaya' means 'and it will be'. 'Im-shalom' means 'if peace'. 'Ta'ancha' means 'answers you/meets you'. 'Ufit'chah lach' means 'and opens to you'. 'Kol-ha'am' means 'all the people'. 'Hanim'tza-vah' means 'found in it'. 'Nih'yu lecha' means 'will be to you'. 'Lemas' means 'as tribute'. 'Va'avducha' means 'and will serve you'.
[DEU.20.12] And if she does not complete peace with you, and she makes war with you, then you shall press hard upon her. [§]
ve-im-lo tashlim im-cha ve-asa-ta im-cha milchama ve-tzarta aleha
This verse describes what to do if a city refuses to make peace with you. 'Tashlim' means to complete or make peace. 'Milchama' means war. 'Tzarta' means to besiege or press hard upon. 'Aleha' means upon her.
[DEU.20.13] And Yahveh, the Gods of you, will give it into your hand, and you will strike all its males by the sword. [§]
oo-net-ah-nah yuh-veh eh-loh-heem-kah bee-yah-deh-kah vee-hee-kee-tah et kol zeh-koo-rah leh-fee khah-rev
This verse describes a divine command regarding the defeat of an enemy. "Yuhveh" represents the divine name, indicating the God of Israel. "Ehloheem-kah" refers to "the Gods of you", signifying your Gods, but in the context of ancient Hebrew, generally referring to the one God. "Bee-yah-deh-kah" means "into your hand". "Vee-hee-kee-tah" means "and you will strike". "Et" is a grammatical particle. "Kol zeh-koo-rah" means "all its males". "Leh-fee khah-rev" means "according to the sword", or by the sword.
[DEU.20.14] Only the women, the children, the livestock, and all that will be in the city – all its plunder will be yours. And you will eat the plunder of your enemies which Yahveh your Gods gave to you. [§]
rak ha-nashim ve-ha-taf ve-ha-behemah ve-kol asher yiheyeh ba-ir kol shlalah taboz lach ve-ochalta et shlal oyveicha asher natan Yahveh Eloheykha lach.
This verse details what spoils of war are permissible to take. 'Rak' means 'only'. 'Ha-nashim' means 'the women'. 'Ve-ha-taf' means 'and the children'. 'Ve-ha-behemah' means 'and the livestock'. 'Ve-kol asher yiheyeh ba-ir' means 'and all that will be in the city'. 'Kol shlalah taboz lach' means 'all its plunder will be yours'. 'Ve-ochalta et shlal oyveicha' means 'and you will eat the plunder of your enemies'. 'Asher natan Yahveh Eloheykha lach' means 'which Yahveh your Gods gave to you'.
[DEU.20.15] Thus you shall do to all the cities that are very distant from you, which are not from the cities of these nations; they are. [§]
ken ta'aseh lechol-ha'arim ha'rehochot mimecha me'od asher lo-me'arei ha'goyim-ha'eleh henah.
This verse discusses what should be done to distant cities. "ken ta'aseh" means "thus you shall do". "lechol-ha'arim" means "to all the cities". "ha'rehochot mimecha me'od" means "that are very distant from you". "asher" means "that" or "which". "lo-me'arei ha'goyim-ha'eleh" means "not from the cities of these nations". "henah" means "they are". In essence, the verse outlines actions to be taken regarding cities not belonging to the surrounding nations.
[DEU.20.16] But from the cities of these peoples that Yahveh, your God, is giving to you as an inheritance, you shall not let any living being continue to live. [§]
rak me'arei ha'amim ha'eleh asher Yahveh Eloheyka noten lecha nachalah lo techayeh kol neshamah.
This verse concerns the treatment of people in cities being given as an inheritance to Israel. "rak" means "only" or "but". "me'arei" means "cities of". "ha'amim" means "the peoples". "ha'eleh" means "these". "asher" means "that" or "which". "Yahveh Eloheyka" means "Yahveh, your God". "noten" means "giving". "lecha" means "to you". "nachalah" means "inheritance". "lo techayeh" means "you shall not let live". "kol" means "every". "neshamah" means "soul" or "living being".
[DEU.20.17] For you shall utterly destroy them—the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite—as Yahveh, your God, has commanded you. [§]
ki-ha-kharem takh-ree-mem ha-khi-tee ve-ha-em-o-ree ha-ke-na-nee ve-ha-pree-zee ha-khi-vee ve-ha-ye-voo-see ka-asher tzee-veh-kha Yahveh Eloheykha
This verse lists several nations that God commands Israel to utterly destroy. 'Khi' means 'for' or 'because'. 'Ha-kharem' refers to utter destruction, or a ban. 'Takh-ree-mem' is a verb meaning 'you shall utterly destroy'. The names that follow – Hittite, Amorite, Canaanite, Perizzite, Hivite, Jebusite – are names of various peoples inhabiting Canaan. 'Ka-asher tzee-veh-kha' means 'as He has commanded you'. 'Yahveh Eloheykha' means 'Yahveh, your God'.
[DEU.20.18] For the sake of not teaching you to do like all their abominations, which they did to their gods, and you sin to Yahveh, your Gods. [§]
lə-ma-an a-sher lo-yə-lam-du et-khem la-a-sot kə-khol to-ə-votam a-sher asu le-elo-heihem va-khata-tem la-Yahveh elo-heihem.
This verse explains the reason for avoiding the practices of other nations. 'lə-ma-an' means 'for the sake of' or 'in order that'. 'a-sher' is a relative pronoun meaning 'that' or 'which'. 'lo-yə-lam-du' means 'they should not teach'. 'et-khem' means 'you'. 'la-a-sot' means 'to do'. 'kə-khol' means 'like all'. 'to-ə-votam' means 'their abominations'. 'a-sher asu' means 'which they did'. 'le-elo-heihem' means 'to their gods'. 'va-khata-tem' means 'and you will sin'. 'la-Yahveh' means 'to Yahveh'. 'elo-heihem' means 'your gods'.
[DEU.20.19] Because you will surround a city for many days to wage war against it to capture it, you shall not destroy its trees by swinging an axe against them, for from them you will eat, and you shall not cut them down, for the tree of the field is like a person, coming before you in the siege. [§]
ki-tatsor el-ir yamim rabim lehilacheim aleha letofsa lo-tashchit et-etza lindow alav garzen ki mimenu tochel veoto lo tichrot ki haadam etz hasadeh lavo mipanecha bamatzor.
This verse describes the proper conduct during a siege of a city. It instructs not to destroy fruit trees during the siege, as the people will need to eat from them, and the trees are valuable. It explains that the trees are essentially people providing sustenance.
[DEU.20.20] Only the tree which you know is not a tree for eating, that one you will destroy and cut down. And you will build a siege against the city which is making war with you until its fall. [§]
rak etz asher tedah ki lo etz maachal hu oto tashchit vekarata ubanta matzor al ha'ir asher hi osa imcha milchama ad ridatah.
This verse describes a command regarding trees during a siege. 'Rak' means 'only'. 'Etz' means 'tree'. 'Asher' means 'which'. 'Tedah' means 'you know'. 'Ki' means 'that'. 'Lo' means 'not'. 'Maachal' means 'eating' or 'food'. 'Hu' means 'it'. 'Oto' means 'it'. 'Tashchit' means 'destroy'. 'Ve' means 'and'. 'Karata' means 'cut down'. 'Ubanta' means 'and you will build'. 'Matzor' means 'siege' or 'fortification'. 'Al' means 'upon' or 'against'. 'Ha'ir' means 'the city'. 'Hi' means 'she'. 'Osa' means 'making' or 'doing'. 'Imcha' means 'with you'. 'Milchama' means 'war'. 'Ad' means 'until'. 'Ridatah' means 'its fall'.
DEU.21
[DEU.21.1] If a body is found in the land that Yahveh the Gods of your people gives to you for inheritance, fallen in the field, and it is not known who struck him down, [§]
kee yimmatseh khalal ba'adamah asher Yahveh Eloheykha noten lekha lirish'tah nofel bashadeh lo nodah mee hikahu
This verse describes a situation where an unidentified body is found in the land that Yahveh the Gods of your people has given to you. The body is found in the field, and it is unknown who struck him down.
[DEU.21.2] And your elders and your judges will go out and measure to the cities which are around the emptiness. [§]
ve-yatzu zkeneykha ve-shofteykha u-maddu el-ha-arim asher savivot ha-chalal
This verse describes elders and judges going out to measure the cities around the open spaces. ‘Zkeneykha’ means ‘your elders’ and is plural. ‘Shofteykha’ means ‘your judges’ and is plural. ‘Maddu’ means ‘they will measure’. ‘El-ha-arim’ means ‘to the cities’. ‘Asher savivot’ means ‘which are around’. ‘Ha-chalal’ refers to the open spaces, or ‘the emptiness’.
[DEU.21.3] And it will be that the city nearest to the slain one, and the elders of that city will take a calf of cattle which has not been worked, which has not drawn in a yoke. [§]
ve-ha-ya ha-ir ha-krova el-he-chalal ve-lakchu ziknei ha-ir ha-hi ugleat bakar asher lo-ubad ba asher lo-mashkha be-ol.
This verse describes a ritual concerning an unsolved murder. "The city near the slain one" refers to a city closest to where a body was found. "Elders of that city" are the officials responsible. The "calf of cattle" must be one that has never been worked with, never yoked. This calf is part of a purification ritual, as detailed in Deuteronomy 21.
[DEU.21.4] And the elders of that city will bring down the calf to the strong valley, in which it will not be worked or sown, and they will behead there the calf in the valley. [§]
vehoreedu ziknei ha'ir ha'hi et-ha'eglah el-nachal eitan asher lo-ye'aved bo velo yizarei ve'arfu-sham et-ha'eglah banachal
This verse describes a ritual involving a calf. 'Ziknei' refers to the elders of a city. 'Ha'ir ha'hi' means 'that city'. 'Et-ha'eglah' means 'the calf'. 'Nachal eitan' is a specific wadi or valley, here translated as 'the strong valley'. 'Asher lo-ye'aved bo velo yizarei' means 'in which it will not be worked or sown'. 'Ve'arfu-sham et-ha'eglah banachal' means 'and they will behead there the calf in the valley'.
[DEU.21.5] And the priests, the sons of Levi, shall approach, for in them Yahveh, the Gods of your God, has chosen to serve Him and to bless in the name of Yahveh. And by their mouth shall be all dispute and all affliction. [§]
v'nig'shu hakohanim b'nei levi ki bam bahar Yahveh Eloheyka l'sharto u'levarech b'shem Yahveh v'al pihem yihyeh kol riv v'kol naga.
This verse discusses the priestly duties of the Levites. It states that the priests, descendants of Levi, were chosen by Yahveh, the Gods of Israel, to serve and bless in the name of Yahveh. All disputes and afflictions would be decided based on their word.
[DEU.21.6] And all the elders of that city who are near the slain one will wash their hands on the beheaded calf in the stream. [§]
vekhol ziknei ha'ir ha'hu hakrovim el-hechalal yirchatzu et-yadeihem al-ha'eglah ha'arufah banachal.
This verse describes a purification ritual. 'vekhol' means 'and all'. 'ziknei' means 'elders'. 'ha'ir' means 'the city'. 'ha'hu' means 'that'. 'hakrovim' means 'those near'. 'el' means 'to'. 'hechalal' means 'the slain one'. 'yirchatzu' means 'they will wash'. 'et' is a direct object marker. 'yadeihem' means 'your hands'. 'al' means 'on'. 'ha'eglah' means 'the calf'. 'ha'arufah' means 'the beheaded'. 'banachal' means 'in the stream'.
[DEU.21.7] And they answered and said, "Our hands did not spill this blood, and our eyes did not see it." [§]
ve'anu ve'amru yadeinu lo shafchu et-hadam hazeh ve'eineinu lo rau.
This verse contains several components. 've'anu' means 'and they answered'. 've'amru' means 'and they said'. 'yadeinu' means 'our hands'. 'lo shafchu' means 'did not spill'. 'et-hadam hazeh' means 'this blood'. 've'eineinu' means 'and our eyes'. 'lo rau' means 'did not see'. The verse is a denial of responsibility for bloodshed.
[DEU.21.8] Atonement for your people Israel, whom you redeemed, Yahveh, and do not give innocent blood among your people Israel, and let the blood be atoned for them. [§]
kapper le-am-cha Yisrael asher-padita Yahveh ve-al-titen dam naki be-kerev am-cha Yisrael ve-nikapper lahem ha-dam.
This verse is a plea for atonement for the people of Israel. 'Kapper' means to atone or make amends. 'Le-am-cha' means 'for your people'. 'Yisrael' is Israel. 'Asher-padita' means 'whom you redeemed'. 'Yahveh' is the name of God. 'Ve-al-titen' means 'and do not give'. 'Dam naki' means 'innocent blood'. 'Be-kerev' means 'among'. 'Ve-nikapper lahem' means 'and let it be atoned for them'. 'Ha-dam' means 'the blood'.
[DEU.21.9] And you will remove the innocent blood from among you, because you do the right thing in the eyes of Yahveh. [§]
ve-atah te-va-air ha-dam ha-na-kee mi-kir-be-cha ki-ta-a-seh ha-ya-shar be-ei-nei Yahveh.
This verse is from Deuteronomy 19:10. 've-atah' means 'and you'. 'te-va-air' means 'you will remove/burn'. 'ha-dam' means 'the blood'. 'ha-na-kee' means 'the innocent'. 'mi-kir-be-cha' means 'from within you/among your people'. 'ki' means 'for/because'. 'ta-a-seh' means 'you do/make'. 'ha-ya-shar' means 'the right thing'. 'be-ei-nei' means 'in the eyes of'. 'Yahveh' is the proper name of God.
[DEU.21.10] Because you go out to war against your enemies, and Yahveh, the Gods of you, gives them into your hand, and you take captives. [§]
kee-tay-tzay le-mil-cha-mah al-oy-vay-cha oo-ne-tan-o Yahveh Elohey-cha be-yad-cha ve-sha-vee-ta shiv-yo
This verse describes a situation where someone goes to war against their enemies, and Yahveh, the Gods of them, gives them victory, resulting in captives being taken.
[DEU.21.11] And when you see in the captivity a woman of beautiful form, and you desire her, and you take for yourself as a wife. [§]
ve-ra-ee-ta bah-shivee-ah e-shet yef-at-to-ar ve-cha-shak-ta bah ve-la-kach-ta le-cha le-ee-shah
This verse describes a scenario where a man sees a beautiful captive woman and desires her, and then takes her for himself as a wife. The verse focuses on the actions of the man and the object of his desire.
[DEU.21.12] And you shall bring her into the inside of your house, and shave her head, and you shall make her fingernails. [§]
va'haveta'ha el-tokh baytechah vegil'chah et-roshah ve'asatah et-tziparneha
This verse describes a woman brought into a man's house. She is to shave her head and clip her fingernails. The verse doesn't explicitly state *why* she is doing this, only *that* she is doing it.
[DEU.21.13] And he shall remove the garment of her captivity from upon her, and she shall dwell in your house and weep for her father and for her mother for a month of days, and after that you shall come to her and possess her, and she shall be to you as a wife. [§]
ve-he-si-ra et-sim-lat shiv-yah me-al-ei-ha ve-ya-shav-a be-beit-cha u-vach-ta et-avi-ha ve-et-im-ma-ha ye-rach ya-mim ve-a-char kein ta-vo ei-lei-ha u-ve-al-ta-ha ve-ha-ya-ta le-cha le-ish-ah.
This verse describes the process of a man taking a female captive as a wife. First, he must allow her a month of mourning for her father and mother. After that month, he is permitted to take her as his wife. The verse details the necessary steps to legally and ritually integrate the captive woman into his household.
[DEU.21.14] And it will be, if you do not desire her, and you release her to her soul, and you shall not sell her for money, you shall not exploit her, because you have afflicted her. [§]
ve-ha-ya im-lo chafatzta bah ve-shilachta leh naf-sha-ha u-ma-chor lo tim-ker-eh-na ba-kesef lo tit-a-mer bah ta-chat a-sheh-ruh i-nita-ha
This verse concerns a man divorcing his wife. It outlines conditions regarding her release and forbids profiting from her. 've-ha-ya' means 'and it will be'. 'im-lo chafatzta bah' means 'if you do not desire her'. 've-shilachta leh naf-sha-ha' means 'and you will send her her soul (release her)'. 'u-ma-chor lo tim-ker-eh-na ba-kesef' means 'and you shall not sell her for money'. 'lo tit-a-mer bah' means 'you shall not exploit her'. 'ta-chat a-sheh-ruh i-nita-ha' means 'because you have afflicted her'.
[DEU.21.15] If a man has two wives, one loved and one hated, and they bear him sons, the firstborn son will belong to the hated one. [§]
kee-tee-hay-ee-nah leh-eesh sh-tay nah-sheem hah-ah-hat ah-hoo-vah veh-hah-ah-hat seh-noo-ah veh-yahl-doo loh bah-neem hah-ah-hoo-vah veh-hah-seh-noo-ah veh-ha-yah hah-ben hab-keh-or lah-seh-nee-ah.
This verse describes a scenario where a man has two wives, one loved and one hated, and they both bear him sons. The verse then states that the firstborn son will belong to the hated wife.
[DEU.21.16] And it will be, in the day he gives inheritance to his sons, that which will be his, he will not be able to distinguish the son of the beloved before the son of the hated, the firstborn. [§]
ve-ha-ya be-yom ha-nechil-lo et-banav et asher yi-hyeh lo lo yu-chal le-vakker et ben ha-ahuvah al-pnei ben ha-snu-ah hab-chor.
This verse discusses a situation concerning a father's inheritance and his ability to favor one son over another. 've-ha-ya' means 'and it will be'. 'be-yom' means 'in the day'. 'ha-nechil-lo' refers to giving inheritance to his sons. 'et asher yi-hyeh lo' means 'that which will be his'. 'lo yu-chal' means 'he will not be able'. 'le-vakker' means 'to distinguish' or 'to favor'. 'et ben ha-ahuvah' means 'the son of the beloved'. 'al-pnei' means 'before' or 'in the presence of'. 'ben ha-snu-ah' means 'the son of the hated'. 'hab-chor' means 'the firstborn'.
[DEU.21.17] For the firstborn son of the hated one, he will recognize to give to him a double portion in all that is found to him, for he is the beginning of him, to him the right of the firstborn. [§]
kee et-hab-chore ben-has-see-no-ah yach-eer la-tet loh fee sh'nai-yim be-chol asher-yee-mah-tseh loh kee-hoo reh-sheet oh-noh loh mish-pat hab-chore-ah
This verse discusses the birthright. 'Kee' means 'for' or 'because'. 'Et' is an untranslatable particle often marking the definite object. 'Hab-chore' means 'the firstborn'. 'Ben' means 'son'. 'Has-see-no-ah' means 'the hated'. 'Yach-eer' means 'he will recognize'. 'La-tet' means 'to give'. 'Loh' means 'to him'. 'Fee sh'nai-yim' means 'double portion'. 'Be-chol asher-yee-mah-tseh loh' means 'in all that is found to him'. 'Kee-hoo' means 'for he'. 'Reh-sheet oh-noh' means 'the beginning of him'. 'Mish-pat hab-chore-ah' means 'the right of the firstborn'.
[DEU.21.18] For if there will be to a man a son rebellious and defiant, he does not listen to the voice of his father and to the voice of his mother, and they will discipline him and he will not listen to them. [§]
ki-yi-hyeh le-ish ben soreir u-moreh, eynenu shomea be-kol aviv u-ve-kol imo, ve-yisru oto ve-lo yishma alehem.
This verse describes a rebellious and defiant son. 'Ki' means 'for' or 'because'. 'Yi-hyeh' means 'will be'. 'Le-ish' means 'to a man'. 'Ben' means 'son'. 'Soreir u-moreh' describes a son who is rebellious and defiant. 'Eynenu' means 'he does not'. 'Shomea' means 'listen'. 'Be-kol' means 'to the voice of'. 'Aviv' means 'his father'. 'Imo' means 'his mother'. 'Ve-yisru' means 'and they will discipline'. 'Oto' means 'him'. 'Ve-lo yishma' means 'and he will not listen'. 'Alehem' means 'to them'.
[DEU.21.19] And his father and his mother will seize him, and they will bring him out to the elders of his city and to the gate of his place. [§]
v’taf’soo bo aviv v’imo v’hotziu oto el-ziknei iro v’el-sha’ar m’komo.
This verse describes a situation where a person’s father and mother seize them and bring them to the elders of their city and to the gate of their place. The verb 'taf’soo' means to seize or lay hold of. ‘Aviv’ is father, ‘imo’ is mother. ‘Hotziu’ means to bring out. ‘Ziknei’ is elders, ‘iro’ is city, ‘sha’ar’ is gate, and ‘m’komo’ is place or locality.
[DEU.21.20] And they will say to the elders of their city, "This son of ours is rebellious and defiant. He does not listen to our voice. He is a glutton and a drunkard." [§]
ve'amru el-ziknei iro beneinu zeh soreir u'moreh eynenu shomea bekoleinu zolel vesovea.
This verse describes a scenario where sons are reported to the elders of their city as rebellious and defiant, refusing to listen to their parents and engaging in excessive consumption and drunkenness. 've'amru' means 'and they will say'. 'el' means 'to'. 'ziknei' means 'elders'. 'iro' means 'their city'. 'beneinu' means 'our son'. 'zeh' means 'this one'. 'soreir' means 'rebellious'. 'u'moreh' means 'and defiant'. 'eyneno' means 'he does not'. 'shomea' means 'listen'. 'bekoleinu' means 'to our voice'. 'zolel' means 'one who devours/consumes excessively'. 'vesovea' means 'and a drunkard'.
[DEU.21.21] And all the people of his city shall stone him with stones until he dies, and you shall remove the evil from among you. And all of Israel shall hear and fear. [§]
oo-reh-gah-moo kah-al an-shee ee-roh bah-ah-vah-neem vah-mayt oo-bee-ar-tah hah-rah mee-kir-beh-kah veh-khal yis-rah-el yish-meh-oo veh-yee-rah-oo.
This verse describes the punishment for blasphemy. The people of the city are commanded to stone the blasphemer to death and then remove evil from among them. The purpose of this severe punishment is to instill fear and reverence for God throughout all of Israel.
[DEU.21.22] And if there is in a man sin, a judgment of death, and he will be put to death, and you will hang him on a tree. [§]
vekhi yiheyeh be’ish chet mishpat mavet vehumat vetalitah oto al etz
This verse discusses the consequence of a capital offense. ‘vekhi’ means ‘and if’. ‘yiheyeh’ means ‘there will be’. ‘be’ish’ means ‘in a man’. ‘chet’ means ‘sin’. ‘mishpat mavet’ means ‘judgment of death’. ‘vehumat’ means ‘and he will be put to death’. ‘vetalitah’ means ‘and you will hang’. ‘oto’ means ‘him’. ‘al etz’ means ‘on a tree’.
[DEU.21.23] Do not leave its corpse on the tree, but you must bury it that day, for whoever is hanged is cursed by the Gods. And you shall not defile your land, which Yahveh, your Gods, gives to you as an inheritance. [§]
lo-ta-lin niv-la-to al-ha-etz ki-ka-vor tik-ber-e-nu bay-yom ha-hu ki-kil-la-tat elohim ta-lu-yi ve-lo te-ta-mei et-ad-ma-tech a-sher yahuveh elohei-cha no-ten le-cha nach-la-lah.
This verse concerns the proper handling of a corpse. It forbids leaving a body hanging on a tree, instructing instead for burial on the same day. The reasoning given is that to hang a body is a curse from the Gods. It further prohibits defiling the land that Yahveh, your Gods, gives to you as an inheritance.
DEU.22
[DEU.22.1] You shall not ignore the ox of your brother, or his sheep that have strayed, and pretend not to know of them. You shall return them to your brother. [§]
lo-tir'eh et-shor achicha o et-se'o nidachim ve-hitalamta mehem hashev teshivem le'achicha.
This verse instructs someone not to ignore the lost livestock of another. "lo-tir'eh" means "you shall not see", but in this context means "you shall not ignore". "shor" means "ox" or "cattle". "achi" means "your brother". "o" means "or". "se'o" means "his sheep". "nidachim" means "strayed". "ve-hitalamta" means "and you pretend". "mehem" means "from them". "hashev" means "return". "teshivem" means "you shall return them". "le'achicha" means "to your brother".
[DEU.22.2] And if your brother is not near you, and you do not know him, then you shall bring him into your house, and he shall be with you until your brother inquires after him, and you shall return him to him. [§]
ve-im-lo karov achicha eilecha ve-lo yeda'to va'asafto el-toch beitechah vehayah im'cha ad derosh achicha oto vahashivoto lo.
This verse describes a situation where someone finds a lost animal (likely livestock, given the context of the surrounding verses). 'Achicha' refers to a brother, but is used here to mean 'your fellow Israelite'. 'Eilecha' means 'to you'. 'Yeda'to' means 'you know it'. 'Asafto' means 'you gather it'. 'Toch beitechah' means 'inside your house'. 'Im'cha' means 'with you'. 'Derosh achicha oto' means 'your brother seeks it'. 'Hashivoto lo' means 'return it to him'.
[DEU.22.3] And thus you shall do for his donkey, and thus you shall do for his garment, and thus you shall do for every lost thing of your brother which you lose from him and find it: you shall not be able to ignore it. [§]
ve-khen ta'aseh la-chamoro ve-khen ta'aseh le-simlato ve-khen ta'aseh le-kol avedat achicha asher toavad mimeno u-metsata lo tuchal lehit'alem.
This verse details the responsibility to return lost property. It specifies that one must act with the same diligence in returning a donkey, garment, or any lost item of a brother (fellow Israelite) that is found, regardless of its value. The verb 'to ignore' is prohibited. 'Avedat' means 'lost thing'. 'Achicha' means 'your brother', but in this context refers to a fellow Israelite.
[DEU.22.4] You shall not see your brother’s donkey or his ox falling in the road and conceal yourself from them. You shall raise it up with him. [§]
lo-tir'eh et chamor achicha o shoro noflim baderech vehita'alamta mehem hakeim takim immo.
This verse concerns the obligation to help another person's animal that is in distress. "Lo tir'eh" means "you shall not see" in the sense of ignoring. "Chamor achicha" is "your brother's donkey". "Shoro" is "his ox". "Noflim" means "falling". "Baderech" means "in the road". "Ve'hita'alamta mehem" means "and you have concealed yourself from them", meaning you ignored them. "Hakeim takim immo" means "you shall raise it up with him", meaning you must help restore the animal.
[DEU.22.5] It will not be that a tool of a man is upon a woman, and a man will not wear a garment of a woman, for an abomination to Yahveh, the Gods your God, is all who do these. [§]
lo-yih-yeh ke-lee-ge-ver al-ish-shah, ve-lo-yil-bash ge-ver sim-lat ish-shah, kee toe-vah-t Yahveh Elohey-ka kol-o-seh eh-leh.
This verse discusses prohibitions related to cross-dressing. 'lo-yih-yeh' means 'it will not be'. 'ke-lee-ge-ver' means 'a tool of a man'. 'al-ish-shah' means 'upon a woman'. 've-lo-yil-bash' means 'and not will wear'. 'sim-lat' means 'a garment of'. 'toe-vah-t' means 'an abomination'. 'Yahveh Elohey-ka' means 'Yahveh, the Gods your God'. 'kol-o-seh eh-leh' means 'all who do these'.
[DEU.22.6] If a bird’s nest happens before you on the road, in any tree or on the ground, with young birds or eggs, and the mother sits on the young or on the eggs, you must not take the mother from the young. [§]
kee yik-ra kan-tzi-por lif-a-ne-cha bad-de-rech be-chol-etz o al-ha-a-retz af-ro-chim o bei-tzim ve-ha-em ro-vetz al-ha-af-ro-chim o al-ha-bei-tzim lo-ti-kah ha-em al-ha-ba-nim.
This verse describes a scenario where one encounters a bird's nest during travel. It details that if the nest contains young birds or eggs, and the mother bird is sitting on them, one should not take the mother bird from her young. It's a law concerning compassion for animals.
[DEU.22.7] Send, you will send away the mother, and the sons you will take for yourself, so that it may be good for you, and you will lengthen days. [§]
shalach tishalach et ha’em ve’et habanim tikach lach lema’an yitav lach veharechta yamim.
This verse contains imperatives (commands). "Shalach" and "tishalach" are both forms of 'to send.' "Tikach" means 'you will take.' "Yitav" means 'it will be good.' "Harechta" means 'you will lengthen.' The verse is addressing someone, instructing them to send away the mother and to take the sons for themselves, with the promise that this action will bring goodness and a lengthened life.
[DEU.22.8] Because you build a new house, and you make a parapet for your roof, and you must not place bloodshed in your house, for the falling one will fall from it. [§]
ki tivneh bayit chadash ve'asita ma'akeh le'gaggach velo tasim damim be'bitecha ki yipol hanofel mimenu.
This verse discusses building a new house and the safety precaution of building a parapet (ma'akeh) on the roof. It warns against allowing blood (damim) to be shed in one’s house, meaning preventing fatal falls from the roof. The verse emphasizes responsibility for safety and the consequences of negligence.
[DEU.22.9] You shall not sow your vineyard with mixed seeds, lest you sanctify the fullness of the seed which you sow and the yield of the vineyard. [§]
lo tizra kermekha kil'ayim pen tikdash hamle'ah hazera asher tizra utevu'at hakerem.
This verse comes from Deuteronomy 22:9. It concerns agricultural laws, specifically forbidding the mixing of seeds in a vineyard. 'Lo tizra' means 'you shall not sow'. 'Kermekha' means 'your vineyard'. 'Kil'ayim' refers to mixed kinds (of seeds). 'Pen' means 'lest' or 'that not'. 'Tikdash' means 'you sanctify'. 'Hamle'ah' means 'the fullness'. 'Hazera' means 'the seed'. 'Asher tizra' means 'which you sow'. 'Utevu'at hakerem' means 'and the yield of the vineyard'.
[DEU.22.10] You shall not plow with an ox and a donkey together. [§]
lo-tacharosh beshor uvachamor yachdav
This verse contains a prohibition. 'Lo' means 'not'. 'Tacharosh' comes from the root 'charash' meaning to plow or to be silent; in this context, it means 'you shall not plow'. 'Beshor uvachamor' means 'with an ox and a donkey'. 'Yachdav' means 'together'.
[DEU.22.11] You shall not wear a garment of mixed fibers, wool and linen together. [§]
lo tilbash sha’atnez tsemer u’fishtim yachdav.
This verse prohibits the wearing of a garment made from mixed fibers. ‘Lo tilbash’ means ‘you shall not wear’. ‘Sha’atnez’ refers specifically to a mixture of wool and linen. ‘Tsemer’ means ‘wool’. ‘U’fishtim’ means ‘and linen’. ‘Yachdav’ means ‘together’.
[DEU.22.12] You shall make tassels for yourself on the four corners of your covering with which you cover yourself. [§]
gdilim ta'aseh-lach al-arbat kanfot k'sut'cha asher t'chaseh-bah.
This verse describes making tassels. "Gdilim" means tassels. "Ta'aseh-lach" means "you shall make for yourself". "Al-arbat kanfot k'sut'cha" means "on the four corners of your covering". "Asher t'chaseh-bah" means "with which you cover yourself".
[DEU.22.13] For if a man takes a woman and goes to her, and then hates her... [§]
ki-yikakh ish ishah u-vah eleha u-seneha
This verse describes a situation where a man takes a wife, has relations with her, and then comes to hate her. "ki" means 'for' or 'because'. "yikakh" means 'he takes'. "ish" means 'man'. "ishah" means 'woman'. "u" means 'and'. "bah" means 'he comes'. "eleha" means 'to her'. "seneha" means 'he hates her'.
[DEU.22.14] And he placed upon her false accusations and he brought out upon her a bad name. And he said, “I took this woman and I drew near to her, and I did not find for her virginity.” [§]
ve-sam lah alilot devarim ve-hotsi aleha shem ra ve-amar et-ha-isha hazot lakachti va-ekrava eleha ve-lo-matzati lah betulim.
This verse describes a man falsely accusing a woman of infidelity. 'Ve-sam' means 'and he placed' or 'and he set'. 'Alilot devarim' literally means 'causes of words' but is understood as 'false accusations'. 'Ve-hotsi aleha shem ra' means 'and he brought out upon her a bad name' or 'and he gave her a bad reputation'. 'Ve-amar et-ha-isha hazot lakachti va-ekrava eleha' means 'and he said, “I took this woman and I drew near to her”.' 'Ve-lo-matzati lah betulim' means 'and I did not find for her virginity' or 'and I did not find her a virgin'.
[DEU.22.15] And the father of the young woman and her mother shall take her, and they shall bring out the virgin of the young woman to the elders of the city at the gate. [§]
ve-la-kach a-vi ha-na-ar ve-im-mah ve-ho-tzi-u et-bet-u-lei ha-na-ar el-zik-nei ha-ir ha-sha-arah.
This verse describes the father and mother of a young woman taking her to the elders of the city at the gate. It appears to be related to a situation concerning a betrothed woman or a claim made about her.
[DEU.22.16] And the father of the girl said to the elders, "I gave my daughter to this man for a wife, and he hated her." [§]
ve-amar avi ha-na'ara el-ha-zkenim et-bitti natati la-ish ha-zeh le-ishah va-yisne'ah.
This verse describes a father speaking to elders about his daughter being given in marriage to a man who then hated her. 'Avi ha-na'ara' means 'the father of the girl'. 'Et-bitti' means 'my daughter'. 'La-ish ha-zeh' means 'to the man this'. 'Le-ishah' means 'for a wife'. 'Va-yisne'ah' means 'and he hated'.
[DEU.22.17] And behold, he put forth accusations speaking, “I did not find your daughter a virgin, but these are the virgins of my daughter.” And they spread the garment before the elders of the city. [§]
vehineh hu sam alilot devarim leemor lo matsati lebit’cha betulim ve’eleh betul’ei bitti ufarsu hasimlah lifnei ziknei ha’ir.
This verse describes a false accusation of adultery. A man claims he did not find his wife a virgin, but presents other women as being his wife's virgins, and they spread the garment before the elders of the city as evidence.
[DEU.22.18] And the elders of that city will take the man, and they will discipline him. [§]
ve-lakhu ziknei ha-ir-ha-hiu et-ha-ish ve-yisru oto
This verse describes the elders of a city taking a man and disciplining him. 'Ve-lakhu' means 'and they will take'. 'Ziknei' means 'elders'. 'Ha-ir-ha-hiu' means 'the city, that one'. 'Et-ha-ish' means 'the man'. 'Ve-yisru' means 'and they will discipline'. 'Oto' means 'him'.
[DEU.22.19] And they shall punish him with one hundred silver pieces, and they shall give [them] to the father of the maiden, because he brought a bad name upon the virgin of Israel. And she shall not be his wife, he may not send her away all his days. [§]
ve'anshu oto me'ah kesef ve'natanu la'avi ha'na'arah ki hotzi shem ra al betulat Yisrael ve'lo tihyeh le'ishah lo yuchal lishalchah kal yamav.
This verse discusses a penalty for falsely accusing a betrothed woman of misconduct. 'Ve'anshu oto' means 'and they shall punish him'. 'Me'ah kesef' means 'one hundred silver [pieces]'. 'Ve'natanu la'avi ha'na'arah' means 'and they shall give to the father of the maiden'. 'Ki hotzi shem ra' means 'because he brought a bad name'. 'Al betulat Yisrael' means 'upon the virgin of Israel'. 'Ve'lo tihyeh le'ishah' means 'and she shall not be a wife'. 'Lo yuchal lishalchah kal yamav' means 'he may not send her away all his days'.
[DEU.22.20] And if the thing is true, virgins will not be found for the young woman. [§]
ve-im-emet hayah ha-davar ha-zeh lo-nimtse’u betulim la-na’arah.
This verse discusses a situation where a young woman claims to have been assaulted. The verse states that if the accusation is truthful, no evidence of virginity will be found. ‘Emet’ means truth. ‘Hayah’ means was or happened. ‘Ha-davar ha-zeh’ means this thing or this matter. ‘Nimtse’u’ means were found. ‘Betulim’ means virgins (plural). ‘La-na’arah’ means to the young woman.
[DEU.22.21] And they shall bring the young woman out to the entrance of her father’s house, and the men of her city shall stone her to death with stones, and she shall die, because she committed an abomination in Israel by committing adultery with her father’s house. And you shall purge the evil from among you. [§]
v’hotsiu et-hana’ara el-petach beit-avihá u’skaluha an’shei irah ba’avaním vaméta ki-as’ta n’valá b’yisra’el liznot beit avihá u’bi’artá hará mikirbecha.
This verse describes the punishment for a woman who committed adultery with her father-in-law. It details the process of bringing her out to the entrance of her father’s house and stoning her to death by the men of the city. It also states that this evil must be removed from among the people.
[DEU.22.22] For if a man is found lying with a woman in the act of her husband’s, and they both die, the man lying with the woman and the woman, then you shall remove the evil from Israel. [§]
kee-yim-mat-seh ee-ish shoh-kev im-ee-shah beh-oo-lat-bah-al oo-mehtoo gam-sh-neh-yehem hah-eesh hah-shoh-kev im-hah-ee-shah veh-hah-ee-shah oo-vee-ar-tah hah-rah mee-yis-rah-el.
This verse deals with adultery and its punishment. 'kee' means 'for' or 'because'. 'yim-mat-seh' means 'is found'. 'eesh' means 'man'. 'shoh-kev' means 'lying'. 'im' means 'with'. 'ee-shah' means 'woman'. 'beh-oo-lat' means 'in the act of'. 'bah-al' refers to another man, meaning 'her husband’s' or 'a husband's'. 'mehtoo' means 'they died'. 'gam' means 'also'. 'sh-neh-yehem' means 'both of them'. 'hah-eesh' means 'the man'. 'vee-ar-tah' means 'you shall cut off' or 'you shall remove'. 'hah-rah' means 'the evil'. 'mee-yis-rah-el' means 'from Israel'.
[DEU.22.23] For if a young woman, a virgin, is betrothed to a man, and a man finds her in the city and lies with her… [§]
kee yihyeh na'arah betulah me'orasah le'eesh, u'metsa'ah eesh ba'ir veshakhav imah.
This verse describes a situation involving a young woman who is betrothed to a man. If another man finds her in the city and lies with her, it specifies a certain legal consequence. ‘Na’arah’ means young woman. ‘Betulah’ means virgin. ‘Me’orasah’ means betrothed. ‘Eesh’ means man. ‘Ba’ir’ means in the city. ‘Shakhav imah’ means lay with her.
[DEU.22.24] And you shall bring both of them out to the gate of that city and stone them with stones until they die, the young woman because she did not cry out in the city, and the man because he abused his neighbor’s wife, and you shall purge the evil from among you. [§]
vehotzeitem et shneiehem el sha'ar ha'ir ha'hu u'skalteim otam ba'avanim vametu et hana'ara al dvar lo tza'aka ba'ir ve'et ha'ish al dvar inah et eshet re'ehu ub'artah harah mikirbecha.
This verse details a punishment for a young woman and a man. The young woman did not cry out during an assault, and the man committed the assault. The instruction is to bring them both to the city gate and stone them to death. The final phrase speaks of removing evil from among the people.
[DEU.22.25] And if a man finds the young woman who is betrothed in the field, and the man holds her and lies with her, then the man who lies with her alone shall die. [§]
ve-im-bash-sah-deh yim-tsah ha-ish et-han-ah-rah ha-me-or-sah ve-hech-zik-bah ha-ish ve-shach-av im-mah u-met ha-ish asher-shach-av im-mah le-vad-do.
This verse describes a scenario where a man finds a betrothed young woman in the field, forces himself upon her, and both of them are found. The verse specifies that the man alone will die.
[DEU.22.26] And to the young woman, do not do anything. There is no death penalty for the young woman, because as a man rises up against his fellow and murders a life, so is this matter. [§]
ve-lah-nah-ah-rah lo-tah-ah-seh dah-var ain lah-nah-ah-rah chet-ah mah-vet kee-kee kah-ah-sher yah-koom eesh al-reh-eh-hu oo-re-tzah-cho ne-fesh ken hah-dah-var hah-zeh.
This verse discusses a situation involving a young woman and a penalty for an action. It states that no death penalty should be applied to the young woman, as the situation is analogous to a man murdering his fellow man. The verse draws a parallel between the act in question and intentional homicide.
[DEU.22.27] For in the field she was found, the betrothed young woman cried out, and there is no savior to her. [§]
kee va-sah-deh meh-tsah-ah; tzah-kah ha-nah-ah-rah ha-meh-oh-rah-sah ve-ein moh-shee-ah lah.
This verse describes a scene where a betrothed young woman is found in a field, crying out, and there is no one to save her. "kee" means "for" or "because". "va-sah-deh" means "in the field". "meh-tsah-ah" means "she was found". "tzah-kah" means "she cried out". "ha-nah-ah-rah" means "the young woman". "ha-meh-oh-rah-sah" means "the betrothed". "ve-ein" means "and there is no". "moh-shee-ah" means "savior". "lah" means "to her".
[DEU.22.28] For if a man finds a young woman, a virgin, who is not pledged to another, and he seizes her and lies with her, and it is discovered: [§]
kee-yeem-tsah ee-sh nah-ah-rah beh-too-lah ah-sher loh-oh-rah-sah oo-teh-fah-sah oo-shah-chahv im-mah veh-neem-tsah-oo
This verse describes a scenario where a man finds a young woman who is a virgin and not betrothed. He seizes her and lies with her, and it is discovered.
[DEU.22.29] And let the man who lies with her give fifty silver to the father of the girl, and she shall not be a wife to him because he has humiliated her. He may not send her away all his days. [§]
ve-natan ha-ish ha-shochev imah la-avi ha-na'arah chamishim kasef ve-lo-tihiyeh le-ishah tachat asher inah lo-yuchal shalachah kol-yamav.
This verse details a law concerning a man who lies with an unmarried woman. 'Ve-natan' means 'and let him give'. 'Ha-ish' means 'the man'. 'Ha-shochev imah' means 'who lies with her'. 'La-avi ha-na'arah' means 'to the father of the girl'. 'Chamishim kasef' means 'fifty silver'. 'Ve-lo-tihiyeh le-ishah' means 'and she will not be a wife'. 'Tachat asher inah' means 'because he has humiliated her'. 'Lo-yuchal shalachah' means 'he may not send her away'. 'Kol-yamav' means 'all his days'.
DEU.23
[DEU.23.1] No man will take the wife of his father, and no one will uncover the edge of his father. [§]
lo yiqach ish et eshet aviv v'lo y'galeh kenaf aviv.
This verse concerns prohibited relationships. 'Lo yiqach' means 'not will take'. 'Ish' means 'man'. 'Et' is a grammatical particle marking a definite direct object. 'Eshet aviv' means 'the wife of his father'. 'V'lo' means 'and not'. 'Y'galeh' means 'will uncover/reveal'. 'Kenaf' can mean 'wing', 'skirt', or figuratively, 'edge/border', in this context it refers to the edge of the father's garment, symbolizing the father's marriage. 'Aviv' means 'his father'. The verse is therefore prohibiting a man from marrying his father's wife, and from uncovering the edge of his father's garment, a euphemism for sexual relations with his father's wife.
[DEU.23.2] Someone with a crushed testicle will not enter, and someone with a cut lip will not enter, into the assembly of Yahveh. [§]
lo yavo petzua dakka uchrut shafka bikhal Yahveh.
This verse discusses who is permitted to enter the assembly of Yahveh. "Lo yavo" means "will not enter". "Petzua dakka" literally means "crushed testicle", referring to someone with a physical deformity. "Uchrut shafka" means "and a cut lip", also indicating a physical impairment. "Bikhal Yahveh" means "in the assembly of Yahveh".
[DEU.23.3] A bastard will not enter the assembly of Yahveh. Also, a tenth generation will not enter to him in the assembly of Yahveh. [§]
lo-yavo mamzer bikhal yevaveh, gam dor asiri lo-yavo lo bikhal yevaveh.
This verse discusses who is permitted to enter the assembly of Yahveh. "Lo yavo" means "will not enter." "Mamzer" refers to someone born of an adulterous union or forbidden relationship. "Bikhal" means "in the assembly." "Yevaveh" is the proper name of God. "Gam" means "also" or "even." "Dor" means "generation." "Asiri" means "tenth" and refers to a generation ten removed from a particular event, denoting a distant future. "Lo" is a negation, and the final "bikhal yevaveh" means "in the assembly of Yahveh".
[DEU.23.4] An Ammonite and a Moabite shall not enter the assembly of Yahveh. Also, the tenth generation shall not enter to them in the assembly of Yahveh forever. [§]
lo-yavo amoni u'moavi bik'hal Yahveh. gam dor asiri lo-yavo lahem bik'hal Yahveh ad-olam.
This verse discusses who is permitted to enter the assembly of Yahveh. It states that Ammonites and Moabites are forbidden from entering, and even their tenth generation descendants are also barred from entering forever. The words 'lo-yavo' mean 'will not enter', 'amoni' and 'moavi' refer to the Ammonites and Moabites respectively, 'bik'hal' means 'in the assembly', 'Yahveh' is the proper name of God, 'gam' means 'also', 'dor asiri' translates to 'tenth generation', and 'ad-olam' signifies 'forever'.
[DEU.23.5] Regarding the matter that did not come to pass for you with bread and with water on the way in your going out from Egypt, and regarding the matter that hired upon you Bileam son of Beor from Pethor of Aram Naharayim to curse you. [§]
al-devar asher lo-qidmu etchem balechem ubamiyim baderech betze'etchem mimitzrayim vaasher sachar aleycha bileam ben beor miptoar aram naharayim lekal'elecha
This verse speaks of things that did not come to pass for the people, specifically regarding food and water during their exodus from Egypt, and also the hiring of Balaam to curse them. 'Devar' refers to a matter or thing. 'Lo-qidmu' is a negative statement, meaning 'did not come to pass'. 'Etchem' means 'you' (plural). 'Balechem' means 'with bread'. 'Ubamiyim' means 'and with water'. 'Baderech' means 'on the way'. 'Betze'etchem' means 'in your going out'. 'Mitzrayim' is Egypt. 'Sachar' means 'to hire'. 'Aleycha' means 'upon you'. 'Bileam ben Beor' is Balaam son of Beor. 'Miptor Aram Naharayim' is Pethor of Aram Naharayim. 'Lekal'elecha' means 'to curse you'.
[DEU.23.6] And Yahveh, the Gods of your people, would not listen to Bileam, and Yahveh, the Gods of your people, turned the curse into a blessing for you, because Yahveh, the Gods of your people, loves you. [§]
ve-lo-avah Yahveh Elohim-cha li-shmo-a el-Bilam va-yah-foch Yahveh Elohim-cha le-cha et-ha-klelah li-ve-rach-ah ki a-hev-cha Yahveh Elohim-cha.
This verse describes how Yahveh, the Gods of your people, refused to listen to Bileam, and instead turned the curse Bileam intended into a blessing. This was done because Yahveh, the Gods of your people, loves you.
[DEU.23.7] Do not seek their peace or their good all of your days, forever. [§]
lo tidrosh shlomam vetovatam kol yamecha leolam.
This verse contains a command not to seek peace or good for them, for all of your days, forever. "lo" is a negative particle meaning "not". "tidrosh" is a second-person feminine singular future tense of the verb "darash", meaning "to seek". "shlomam" is "their peace". "vetovatam" is "and their good". "kol yamecha" means "all your days". "leolam" means "forever". The 'them' refers to enemies of Israel.
[DEU.23.8] Do not abhor an Edomite, for he is your brother. Do not abhor an Egyptian, for you were a sojourner in his land. [§]
lo-te-ta-ehv a-do-mee kee a-hee-cha hoo; lo-te-ta-ehv mitz-ree kee-ger ha-yee-ta be-artz-o.
This verse consists of two parallel statements using the negative imperative form. "Lo te-ta-ehv" means "do not abhor." "Adomi" refers to an Edomite. "Ahiycha" means "your brother." "Mitzri" refers to an Egyptian. "Ger" means "a sojourner" or "a resident alien". "Hayita" means "you were". "Be-artzo" means "in his land". The verse urges the Israelites not to abhor Edomites or Egyptians, reminding them of their own history as sojourners in Egypt.
[DEU.23.9] Descendants who are born to them, a third generation will come into the assembly of Yahveh. [§]
banim asher yivaledu lahem dor shlishi yavo lahem biqhal Yahveh.
This verse discusses descendants and their inclusion within the assembly of Yahveh. 'Banim' means sons or descendants. 'Asher' introduces a relative clause. 'Yivaledu' means 'will be born'. 'Lahem' means 'to them'. 'Dor shlishi' means 'third generation'. 'Yavo' means 'will come'. 'Biqhal' means 'in the assembly'. 'Yahveh' is the proper name of God.
[DEU.23.10] For when you go out to camp against your enemies, you will be guarded from all evil thing. [§]
kee-tay-tseh ma-khan-eh al-oy-vay-kha ve-neesh-mar-ta mee-kol da-var ra.
This verse describes going out to battle against enemies and being guarded from all evil. "kee" means 'because' or 'for'. "tay-tseh" means 'you go out'. "ma-khan-eh" means 'camp' or 'army'. "al" means 'upon' or 'against'. "oy-vay-kha" means 'your enemies'. "ve" means 'and'. "neesh-mar-ta" means 'you will be guarded'. "mee-kol" means 'from all'. "da-var" means 'thing' or 'matter'. "ra" means 'evil' or 'bad'.
[DEU.23.11] For if there will be a man who will not be pure from an occurrence of the night, he will go out to the outside of the camp, he will not come within the camp. [§]
kee-yih-yeh veh-kah ee-sh ah-sher lo-yih-yeh tah-hoor mee-kreh-lah-yah veh-yah-tsah el-mee-choo-tz la-mah-khah-neh lo yah-vo el-toh-ch ha-mah-khah-neh
This verse discusses ritual impurity, specifically related to nocturnal emission. It outlines the requirement for a person experiencing such impurity to leave the camp and not re-enter until cleansed. 'kee' means 'for' or 'because'. 'yih-yeh' means 'will be'. 'ee-sh' means 'man'. 'ah-sher' means 'who' or 'which'. 'tah-hoor' means 'pure'. 'mee-kreh-lah-yah' means 'from occurrence of the night' (nocturnal emission). 'yah-tsah' means 'will go out'. 'el-mee-choo-tz' means 'to the outside of'. 'la-mah-khah-neh' means 'the camp'. 'lo yah-vo' means 'will not come'. 'toh-ch' means 'within' or 'inside'.
[DEU.23.12] And it will be, at the turning of evening, he will wash in the waters, and when the sun sets, he will come into the midst of the camp. [§]
vehaya lifnot erev yirchatz bamayim uchevo hashemesh yavo el tokh hamachaneh
This verse describes a ritual washing and entering the camp at specific times. "Lifnot erev" means 'at the turning of evening'. "Yirchatz bamayim" means 'he will wash in the waters'. "Uchevo hashemesh" means 'and at the setting of the sun'. "Yavo el tokh hamachaneh" means 'he will come into the midst of the camp'.
[DEU.23.13] And a place will be for you outside the camp, and you will go out there outside. [§]
veh-yahd tee-heh leh-kah mee-hoo-tz le-mah-khah-neh veh-yah-tsah-tah shah-mah khoots
This verse describes a designated place outside the camp for relieving oneself. 'Veh' means 'and'. 'Yad' literally means 'hand' but in this context means 'place' or 'area'. 'Tihyeh' means 'will be'. 'Lecha' means 'to you' or 'for you'. 'Michutz' means 'outside of'. 'Lamachaneh' means 'the camp'. 'Veyatzata' means 'and you will go out'. 'Shamma' means 'there'. 'Choots' means 'outside'.
[DEU.23.14] And a stake shall be to you upon your ear, and it will be when you sit outside that you dig in it, and you shall return and cover your waste. [§]
ve-ya-ted ti-hyeh le-cha al-a-ze-ne-cha ve-ha-yah be-shiv-te-cha chu-tz ve-cha-far-ta bah ve-shav-ta ve-ki-si-ta et-tze-at-cha.
This verse describes a practice related to bodily functions in ancient times. A stake (yated) should be yours upon your ear, and it will be when you sit outside that you dig in it, then you will return and cover your waste.
[DEU.23.15] For Yahveh, the Gods your, walks in the midst of your camp to save you and to give your enemies before your face. And your camp will be holy, and He will not see in you anything shameful, and He will turn away from behind you. [§]
kee yih-veh elo-hey-kha meeth-ha-lek beh-keh-rev ma-khan-eh-kha leh-hat-zeel-kha vee-la-tet oy-vey-kha lee-fa-nev-kha vee-ha-yah ma-khan-eh-kha ka-dosh vee-lo yir-eh beh-kha er-vat da-var vee-shav may-ah-charey-kha.
This verse describes God’s presence with the Israelites in the wilderness. 'Yih-veh' is God’s personal name. 'Elohey-kha' means 'the Gods your'. 'Meeth-ha-lek' means 'walks'. 'Beh-keh-rev ma-khan-eh-kha' means 'in the midst of your camp'. 'Leh-hat-zeel-kha' means 'to save you'. 'Vee-la-tet oy-vey-kha lee-fa-nev-kha' means 'and to give your enemies before your face'. 'Vee-ha-yah ma-khan-eh-kha ka-dosh' means 'and your camp will be holy'. 'Vee-lo yir-eh beh-kha er-vat da-var' means 'and He will not see in you anything shameful'. 'Vee-shav may-ah-charey-kha' means 'and He will turn away from behind you'.
[DEU.23.16] Do not hand over a slave to my Lord, who flees to you from the presence of my Lord. [§]
lo-tas-geer eved el-adonai, asher yinatzel eleicha me'em adonai.
This verse concerns a runaway slave. "Lo" means 'not'. "Tasgeer" means 'you will hand over'. "Eved" means 'slave'. "El" means 'to'. "Adonai" means 'my Lord'. "Asher" means 'who'. "Yinatzel" means 'will flee'. "Eleicha" means 'to you'. "Me'em" means 'from the presence of'. The second "Adonai" means 'my Lord' again.
[DEU.23.17] With you, one will dwell within you, in the place that the Gods choose, at one of your gates, with goodness to him. You shall not despise him. [§]
im-kah yey-shev bekheer-bah, bam-koh-moe asher yiv-khar be-ah-khad she-ah-ray-khah ba-tov lo. lo to-nen-nu.
This verse describes a situation where someone dwells among the people, in a place that the Gods choose, at one of your gates, and is well-off. The verse concludes with a command not to despise this person.
[DEU.23.18] There shall not be a temple prostitute among the daughters of Israel, and there shall not be a temple prostitute among the sons of Israel. [§]
lo-tee-heh ked-esh-ah mee-ben-note yis-ra-el ve-lo-yee-heh ka-desh mee-ben-ei yis-ra-el
This verse prohibits certain practices. "lo-tee-heh" means "there shall not be". "ked-esh-ah" refers to a female temple prostitute. "mee-ben-note" means "from the daughters". "yis-ra-el" refers to Israel. "ve-lo-yee-heh" means "and there shall not be". "ka-desh" refers to a male temple prostitute. "mee-ben-ei" means "from the sons".
[DEU.23.19] Do not bring the price of a prostitute or the price of a dog to fulfill a vow in the house of Yahveh, the Gods, for both are an abomination to Yahveh, the Gods. [§]
Lo-taviv et-nen zonah u-mchir kelev beit Yahveh Eloheykha lchol-neder ki toevat Yahveh Eloheykha gam-sheneihem.
This verse prohibits bringing the price of a prostitute or the price of a dog as a vow fulfillment to the house of Yahveh, the Gods. It states that both practices are an abomination to Yahveh, the Gods.
[DEU.23.20] You shall not lend to your brother interest in silver, interest in food, interest in every thing that lends. [§]
lo-tashikh le-akhi kha neshekh kesef neshekh okhel neshekh kol-davar asher yishakh.
This verse concerns the prohibition of usury. "Lo" means 'not.' "Tashikh" is a verb meaning 'you shall lend'. "Le-akhi kha" means 'to your brother'. "Neshekh" is the term for interest or usury. "Kesef" means 'silver' and "okhel" means 'food'. “Kol-davar” means ‘every thing’ and “asher yishakh” means ‘that lends’.
[DEU.23.21] Do not lend with interest to a foreigner, and do not lend with interest to your brother, in order that Yahveh, your Gods, may bless you in all the work of your hand upon the land that you go to possess. [§]
la-nakh-ree ta-sheekh u-le-ah-khee-kha lo ta-sheekh le-ma-an ye-vah-rekh-kha Yahveh Elohim-kha be-khol mish-lakh ya-de-kha al-ha-ah-retz a-sheh-rah ah-tah bah-shah-mah le-reesh-tah
This verse concerns lending. 'Nakri' refers to a foreigner or outsider. 'Akhi' means brother. 'Yashikh' means to lend (with interest). 'Yevarekhkha' means 'may Yahveh bless you.' 'Elohim-kha' means 'your Gods'. 'Mishlakh yadekha' means 'the work of your hand.' 'Ha-aretz asher ata bah shamah le-rishtah' means 'the land that you go to possess'. This verse instructs not to lend with interest to foreigners, but not to withhold lending from one's brother, in order to receive blessing from Yahveh, your Gods, in all that you do in the land you are entering to possess.
[DEU.23.22] For if you vow a vow to Yahveh, your God, do not delay in paying it, because Yahveh, your God, will certainly seek it from you among your people, and it will be a sin upon you. [§]
ki-tidor neder la-yahveh eloheykha lo te'acher le-shallem, ki-darosh yidroshennu yahveh eloheykha me'immakh ve-hayah becha chet.
This verse discusses vows made to Yahveh, the God of Israel. It states that when a vow is made to Yahveh, one must not delay in fulfilling it. It further explains that Yahveh, the God of Israel, will actively seek out the fulfillment of the vow from among the people, and failing to fulfill it constitutes a sin.
[DEU.23.23] And if you stop making vows, there will be no sin within you. [§]
vekhi tekhdal lendor lo-yihyeh bekha kheta
This verse discusses the consequence of failing to fulfill a vow. 'vekhi' means 'and if'. 'tekhdal' means 'you cease'. 'lendor' means 'to vow'. 'lo-yihyeh' means 'there will not be'. 'bekha' means 'in you'. 'kheta' means 'sin'. Therefore, the verse essentially states 'and if you cease to vow, there will not be sin in you'.
[DEU.23.24] Guard the words of your mouth and fulfill what you vowed to Yahveh, your Gods, a voluntary offering which you spoke with your mouth. [§]
moh-tsah seh-fah-teh-kah tee-shmor veh-ah-see-tah kah-ah-sher nah-dar-tah lah-yah-veh eh-loh-hay-kah neh-dah-vah ah-sher dee-bah-tah beh-fee-kah.
This verse discusses fulfilling a vow made to Yahveh, the God. 'Mohtsah sefatecha' refers to the words of your mouth, meaning what you have spoken. 'Tishmor ve'asita' means 'guard and do', indicating the need to both remember and carry out the vow. 'K'asher nadarta' signifies 'as you vowed'. 'Layahveh Eloheyka' is 'to Yahveh, your Gods'. 'Nedabah' means a voluntary offering or vow. 'Asher dibarta be'fika' means 'which you spoke with your mouth'.
[DEU.23.25] If you come into the vineyard of your friend and eat grapes as your soul desires, to your fill, and you do not give to your vessels, then… [§]
kee tavoh bekherem re'echa ve'achal'tah anavim kenafshecha save'acha ve'el keleycha lo titeen.
This verse describes a scenario regarding entering another person's vineyard and eating grapes. 'Tavoh' means 'you come', 'bekherem' means 'into a vineyard', 're'echa' means 'of your friend'. 'Ve'achal'tah' means 'and you eat', 'anavim' means 'grapes', 'kenafshecha' means 'as your soul desires', 'save'acha' means 'your fill', 've'el keleycha' means 'and to your vessels', and 'lo titeen' means 'you do not give'.
[DEU.23.26] When you come into the standing grain of your neighbor, and you gather the ears of grain with your hand, and a sickle you shall not wave upon the standing grain of your neighbor. [§]
kee tavoh bekamath re'ekha vekataphta melilot beyadekha vechermesh lo tanif al kamath re'echa.
This verse describes a scenario of harvesting crops. "tavoh" means 'you come', "bekamath" means 'into the standing grain', "re'ekha" means 'of your neighbor', "vekataphta" means 'and you gather', "melilot" means 'the ears of grain', "beyadekha" means 'with your hand', "vechermesh" means 'and a sickle', "lo tanif" means 'you shall not wave', "al kamath re'echa" means 'upon the standing grain of your neighbor'.
DEU.24
[DEU.24.1] If a man takes a wife, and she is his, then it will be, if he does not find favor in her eyes, because he has found in her a nakedness of a thing, then he shall write to her a document of severance and give it into her hand and send her away from his house. [§]
kee-yee-kahh-khah-eesh-eesh-shah-voo-veh-ah-lah
This verse details the procedure for divorce in ancient Israel. It states that if a man takes a wife and then finds something objectionable about her, and finds in her 'ervat dabar' (translated literally, 'nakedness of a thing'), he must write her a divorce certificate and send her away from his house.
[DEU.24.2] And she will go out from her house, and she will walk and become the wife of another man. [§]
ve-ya-tza-a mee-bay-to-o ve-hal-kha ve-ha-ya-ta le-eesh-a-cher
This verse describes a woman leaving her house and becoming the wife of another man. 've' means 'and'. 'ya-tza-a' means 'she will go out'. 'mee-bay-to-o' means 'from her house'. 've-hal-kha' means 'and she will walk'. 've-ha-ya-ta' means 'and she will become'. 'le-eesh-a-cher' means 'to a man other'.
[DEU.24.3] And the husband will hate her and write for her a certificate of divorce and give it into her hand and send her from his house, or if the husband dies, the one who took her for a wife. [§]
u-shne-ah-ha-ish ha-ah-ha-ron, ve-cha-tav lah sefer keritut ve-na-tan be-ya-dah ve-shil-hah mi-bei-toh, o chi ya-mut ha-ish ha-ah-ha-ron asher-le-ka-hah-hu lo le-ish-ah.
This verse describes a situation involving a man taking a wife, and the possibility of either divorcing her with a certificate of divorce, or the man dying. "Ha-ish ha-ah-ha-ron" refers to 'the last man,' generally understood as 'the husband.' "Sefer keritut" is a 'certificate of divorce.' "Le-ish-ah" is 'for a wife.'
[DEU.24.4] Her first husband will not be able to take her back to be his wife after she has been defiled, for it is an abomination to Yahveh. And she will not cause the land to sin, the land that Yahveh, the Gods, your God gives to you as an inheritance. [§]
lo yuchal ba'alah harishon asher shilhaha lashuv lekachta lihyot lo le'isha acharei asher hutama'ah ki to'evah hi lifnei Yahveh velo tachatia et ha'aretz asher Yahveh Eloheyka noten lecha nachalah.
This verse discusses the situation of a woman who has been married, divorced, and then another man marries her, only to divorce or die, leaving her unable to return to her first husband. It states that such a return is forbidden because it is an abomination to Yahveh, and it would corrupt the land Yahveh, the Gods, gives to them as an inheritance. 'Ba'alah' means 'her husband,' 'harishon' means 'the first,' 'shilhaha' means 'sent her away' (divorced her), 'hutama'ah' means 'been defiled,' and 'to'evah' means 'abomination'.
[DEU.24.5] For if a man takes a new wife, he will not go out in the army, and he will not take upon himself any matter. He will be exempt to his house for one year, and he will rejoice his wife that he has taken. [§]
ki-yi-kah-ish-ee-shah-hah-dah-shah-loh yeh-tseh bah-tzah-vah veh-loh yah-boh-r ah-layv leh-kohl dah-var nah-kee yih-yeh leh-bay-toh shah-nah eh-hat veh-see-mah-kh et-ish-toh ah-sher lah-kah.
This verse concerns a man who takes a new wife. It details his exemption from military service and other obligations for one year so he may bring joy to his wife. 'Ki' indicates 'for' or 'because'. 'Yi-kah' means 'he takes'. 'Ish' means 'man'. 'Ish-ah' means 'wife'. 'Chadashah' means 'new'. 'Lo yeh-tseh' means 'he will not go out'. 'Bah-tzah-vah' means 'in the army'. 'Veh-loh yah-boh-r' means 'and he will not take upon himself'. 'Ah-layv' means 'upon him'. 'Leh-kohl dah-var' means 'for every matter'. 'Nah-kee' means 'clean' or 'exempt'. 'Yih-yeh' means 'he will be'. 'Leh-bay-toh' means 'to his house'. 'Shah-nah eh-hat' means 'one year'. 'Veh-see-mah-kh' means 'and he will rejoice'. 'Et-ish-toh' means 'his wife'. 'Ah-sher lah-kah' means 'that he has taken'.
[DEU.24.6] It is not weakening, the chariot and rider, for a soul is the one weakening it. [§]
lo-yakhbol rekhayim varakhev ki-nefesh hu khovel.
This verse describes a situation where something is not weakening or failing. 'Lo yakhbol' means 'not weakening'. 'Rekhayim varakhev' appears to refer to a chariot and its rider. 'Ki-nefesh hu khovel' indicates that it is a living being that is causing the failure or weakening. The overall sense is that the chariot and rider are not failing because a living being is the one causing the weakening.
[DEU.24.7] If a man is found kidnapping a person from his brothers, from the children of Israel, and he oppresses him and sells him, then the kidnapper dies, and you will purge the evil from among you. [§]
kee-yim-mah-tseh ish go-nev nefesh may-eh-chav-iv mee-b-nei yis-rah-el veh-hee-teh-ah-mer-voo oo-meh-char-voo oo-met ha-gah-nav ha-hoo oo-bee-ar-tah ha-rah mee-kir-beh-chah.
This verse discusses the punishment for kidnapping and selling a fellow Israelite into slavery. 'Ki' means 'for' or 'if'. 'Yimmatseh' means 'is found'. 'Ish' means 'man'. 'Gonev' means 'thief' or 'kidnapper'. 'Nefesh' refers to a 'person' or 'life'. 'Me-echaviv' means 'from his brothers'. 'Mi-bnei Yisrael' means 'from the children of Israel'. 'Hit'ammer-boo' means 'he oppresses him'. 'Mechchar-voo' means 'he sells him'. 'Met ha-ganav ha-hoo' means 'the thief dies'. 'Bi'artah ha-rah mee-kirbecha' means 'you will purge the evil from among you'.
[DEU.24.8] Guard yourself regarding the touch of leprosy, to guard greatly and to do all that the priests the Levites will instruct you, as I commanded you, you will guard to do. [§]
hishamer benegea-hatzaraat lishmor meod velaasot kchol asher yoru etkhem hakohenim haleviyim kaasher tzivitim tishmeru laasot.
This verse concerns precautions regarding the affliction of leprosy. 'Hishamer' means 'guard yourself.' 'Benegea' means 'regarding the touch of.' 'Hatzaraat' is leprosy. 'Lishmor meod' is 'to guard greatly.' 'Velaasot' means 'and to do.' 'Kchol asher' means 'all that.' 'Yoru etkhem' means 'they will instruct you.' 'Hakohenim haleviyim' are 'the priests the Levites.' 'Kaasher tzivitim' means 'as I commanded.' 'Tishmeru laasot' means 'you will guard to do.'
[DEU.24.9] Remember what Yahveh the Gods of your people did to Miriam on the journey when you exited Egypt. [§]
zakhore et asher asa Yahveh Eloheykha leMiryam baderekh betsetchem mimitzrayim.
This verse instructs to remember what Yahveh the Gods of your people did to Miriam on the journey during your exodus from Egypt. 'Zakhore' is an imperative verb meaning 'remember'. 'Et' is a direct object marker. 'Asher' means 'what'. 'Asa' means 'did'. 'Yahveh' is the proper name of God. 'Eloheykha' means 'the Gods of you', or 'your Gods'. 'LeMiryam' means 'to Miriam'. 'Baderekh' means 'on the journey'. 'Betsetchem' means 'your exodus'. 'Mitzrayim' means 'Egypt'.
[DEU.24.10] That you deposit a pledge with your neighbor, you shall not come to his house to seize his pledge. [§]
kee-tah-sheh beh-ray-ah-kah mah-sah-at meh-oo-mah loh-tah-boh el-bay-toh lah-ah-bot ah-boat-toh.
This verse outlines a law regarding collateral or pledges. 'kee' means 'that' or 'because'. 'tah-sheh' is a form of the verb 'to deposit' or 'to leave'. 'beh-ray-ah-kah' means 'with your neighbor'. 'mah-sah-at' means 'a pledge' or 'deposit'. 'meh-oo-mah' means 'something' or 'a thing'. 'loh-tah-boh' means 'you shall not come'. 'el-bay-toh' means 'to his house'. 'lah-ah-bot' means 'to seize' or 'to take'. 'ah-boat-toh' means 'his pledge'. The verse describes a scenario where someone has left a pledge with a neighbor, and a creditor is seeking to repossess it.
[DEU.24.11] You shall stand outside, and the man who carries it within will bring the pledge out to you. [§]
Ba-chutz ta-a-mod ve-ha-ish asher ata nosheh bo yotzee elecha et-ha-avot ha-chutza.
This verse consists of several parts. "Ba-chutz" means "outside". "Ta-a-mod" is a command meaning "you shall stand". "Ve-ha-ish" means "and the man". "Asher ata nosheh bo" means "that you carry in him". "Yotzee elecha" means "will bring out to you". "Et-ha-avot" means "the pledge". "Ha-chutza" means "outside". The verse is a command to stand outside while the man carrying something brings it out to the speaker.
[DEU.24.12] And if a man is poor, you shall not sleep with his pledge. [§]
ve-im-ish ani hu lo tishkach ba'avoto
This verse concerns a poor person who has fallen on hard times. "Ish" means man. "Ani" means poor. "Hu" means he/it. "Lo" means not. "Tishkach" is a second person feminine singular future active imperative of the verb to sleep with. "Ba'avoto" means in his pledge, or in his coat used as a pledge. The verse concerns the prohibition of taking advantage of someone’s poverty by taking their coat as collateral and then sleeping with them. It speaks to the inherent power imbalance and abuse that occurs when someone is vulnerable.
[DEU.24.13] You shall certainly return to him the pledge as the sun sets, and he will lie down in peace and bless you, and righteousness will be yours before Yahveh, the Gods. [§]
ha-shev ta-shiv lo et ha-avot ke-vo ha-shemesh ve-shachav be-shalmato uv’rachacha u-lechah tihyeh tzedakah lifnei Yahveh Eloheykha.
This verse instructs someone to return a pledge (or garment taken as security) to its owner before sunset. It promises a blessing for doing so, and states that this action will be considered righteousness before Yahveh, the Gods.
[DEU.24.14] You shall not oppress a hired worker, poor and needy, from your brothers or from the stranger who is in your land, at your gates. [§]
lo ta-ashok sakir ani ve-evyon me-achecha o migerekha asher be-artzcha bish'arecha.
This verse prohibits oppression of a hired worker who is poor and needy. It specifies that the oppressed individual must be either a brother (fellow Israelite) or a stranger (non-Israelite) living within the land. The oppression must occur at the gates, which historically served as a place of judgment and commerce.
[DEU.24.15] On that day you must give their wage, and the sun should not set upon it, because they are poor and carry their own life. And they will not call out to you against Yahveh, and there will be sin upon you. [§]
b'yomo titen s'charo v'lo-tavo alav ha'shemesh ki ani hu v'eilav hu nose et-nafsho v'lo-yikra alecha el-Yahveh v'hayah b'cha chet.
This verse concerns the treatment of a poor worker. It instructs that their wages must be given to them on the day they are earned, and that the sun should not set upon their unpaid labor. The reasoning is their poverty; they carry their own life. It also warns that not paying them will incur sin upon the employer, as it is a call upon Yahveh.
[DEU.24.16] Fathers should not die for the sins of sons, and sons should not die for the sins of fathers. Each person will die for his own sin. [§]
lo yumtu avot al banim ubanim lo yumtu al avot ish becheto yumatu
This verse discusses the principle of individual accountability. It states that fathers should not die for the sins of their sons, and sons should not die for the sins of their fathers. Each person will die for their own sin. 'Avot' means fathers, 'banim' means sons, 'yumtu' means they will die, 'al' means for, 'ish' means person, and 'becheto' means in his sin.
[DEU.24.17] Do not incline judgment towards the sojourner, the orphan, and do not seize the garment of the widow. [§]
lo tatte mishpat ger yatom ve lo tachbol beged almanah
This verse consists of several words. 'Lo' means 'not'. 'Tatte' means 'to incline' or 'to pervert'. 'Mishpat' means 'judgment'. 'Ger' means 'sojourner' or 'stranger'. 'Yatom' means 'orphan'. 'Ve' means 'and'. 'Tachbol' means 'to seize' or 'to take possession of'. 'Beged' means 'garment'. 'Almanah' means 'widow'. The verse is a prohibition against injustice towards vulnerable people.
[DEU.24.18] And you shall remember that you were a slave in Egypt, and Yahveh, the Gods, redeemed you from there. Therefore, I command you to do this thing. [§]
ve-zacharta ki eved hayita be-mitsrayim va-yifdekha Yahveh Eloheykha misham al-ken anochi metzavekha la'asot et-ha-davar hazeh.
This verse is from Deuteronomy 15:15. It instructs to remember being a slave in Egypt, and how Yahveh, the Gods, redeemed them from that place. Therefore, they are commanded to do this thing.
[DEU.24.19] Because you harvest your harvest in your field, and you forget a measure in the field, you must not return to take it. It will be for the stranger, the orphan, and the widow. So that Yahveh, the Gods, your God, may bless you in all the work of your hands. [§]
kee teek-tsore keh-tseer-chah be-sah-deh-chah ve-shah-chah-tah o-mer bah-sah-deh lo tah-shuv le-kah-hto lah-ger lah-yah-tom ve-lah-al-mah-nah yee-heh le-mah-an yee-vah-rech-chah Yahveh Elohim eh-loh-hey-chah be-chol mah-ah-seh yah-dey-chah.
This verse details a law concerning leaving gleanings in the field. It instructs that if a farmer forgets sheaves in the field, they should not return to collect them, but rather they should be left for the stranger, the orphan, and the widow. The reason for this is that Yahveh, the Gods, your God will bless you in all the work of your hands.
[DEU.24.20] If you beat your olive tree, you shall not thoroughly glean after you. It will be for the sojourner, the orphan, and the widow. [§]
ki takhbot zeitkha lo tfar akhareikha lager layatom velalamanah yihe
This verse details a prohibition and a provision for the vulnerable. "Takhbot" means "you strike" or "you beat". "Zeitkha" is "your olive tree". "Lo tfar" means "you will not glean" or "you will not gather the remains". "Akhareikha" means "after you". "Lager" means "to the sojourner", "layatom" is "to the orphan", and "velalamanah" is "and to the widow". "Yihe" means "it will be". The verse essentially states that after you beat your olive trees, do not completely gather the remaining olives; rather, leave them for the vulnerable.
[DEU.24.21] When you gather the grapes of your vineyard, do not go about after them. It will be for the stranger, for the orphan, and for the widow. [§]
ki tivtzor karmecha lo te'olel acharecha lageir layatom velaalmana yihe
This verse concerns the harvesting of vineyards. "tivtzor" means you will glean or gather the leftover grapes. "karmecha" is your vineyard. "te'olel" means to go about or follow. "acharecha" means behind you or after you. "lageir" is to the stranger, "layatom" to the orphan, and "laalmana" to the widow. "yihe" means it will be.
[DEU.24.22] And you will remember that a slave you were in the land of Egypt. Therefore, I command you to do this thing. [§]
ve-za-char-ta, ki-avehd ha-yita be-eretz mitz-raim, al-ken anokhi me-tzaveh-cha la-asot et-ha-davar ha-zeh.
This verse is a command and a reminder. 've-za-char-ta' means 'and you will remember'. 'ki-avehd ha-yita' means 'that a slave you were'. 'be-eretz mitz-raim' means 'in the land of Egypt'. 'al-ken' means 'therefore'. 'anokhi' means 'I'. 'me-tzaveh-cha' means 'command you'. 'la-asot' means 'to do'. 'et-ha-davar ha-zeh' means 'this thing'.
DEU.25
[DEU.25.1] For there will be a dispute between people, and they will approach the judgement, and they will judge them, and they will declare the righteous one righteous, and they will declare the wicked one wicked. [§]
ki-yi-hyeh reev bayn anashim ve-nig-shu el-ha-mish-pat u-shfa-tum ve-hitz-dee-ku et-ha-tzad-dik ve-hir-shiu et-ha-ra-sha.
This verse describes a situation where there is a dispute between people, and they approach the judges to have their case judged. The judges are to declare the righteous as righteous and the wicked as wicked. 'Ki' means 'for' or 'because'. 'Yi-hyeh' means 'will be'. 'Reev' means 'dispute' or 'quarrel'. 'Bayn' means 'between'. 'Anashim' means 'people'. 'Ve-nig-shu' means 'and they will approach'. 'El' means 'to'. 'Ha-mish-pat' means 'the judgement'. 'U-shfa-tum' means 'and they will judge'. 'Ve-hitz-dee-ku' means 'and they will declare righteous'. 'Et-ha-tzad-dik' means 'the righteous one'. 'Ve-hir-shiu' means 'and they will declare wicked'. 'Et-ha-ra-sha' means 'the wicked one'.
[DEU.25.2] And it will be, if the son of striking is wicked, and the judge causes him to fall, and strikes him before him, according to his wickedness, in a counted number. [§]
vehayah im ben hakot harasha vehifilo hashofet vehikkaho lifanav kedei rish'ato bemispar.
This verse describes a legal scenario. 'Vehayah' means 'and it will be'. 'Im' means 'if'. 'Ben hakot' is 'son of striking' – meaning someone deserving of flogging. 'Harasha' means 'the wicked one'. 'Vehifilo hashofet' means 'and the judge will cause him to fall' (i.e., administer the punishment). 'Vehikkaho lifanav' means 'and strike him before him'. 'Kedei rish'ato' means 'according to his wickedness'. 'Bemispar' means 'in number' – meaning a specific, counted number of strokes.
[DEU.25.3] Forty he may strike, but he shall not add. Lest he add to strike him beyond these, a great strike, and your brother will be shamed before your eyes. [§]
arba'im yakhenu lo yosif pen yosif lehakoto al eleh makah rabah venikleah achicha le'einecha.
This verse discusses a limit to punishment. 'Arba'im' means forty. 'Yakhenu' means he strike. 'Lo yosif' means he will not add. 'Pen yosif' means lest he add. 'Lehakoto' means to strike him. 'Al eleh' means beyond these. 'Makah rabah' means a great strike. 'Venikleah' means and he will be shamed. 'Achicha' means your brother. 'Le'einecha' means before your eyes.
[DEU.25.4] You shall not muzzle an ox while it treads out grain. [§]
lo-tachsom shor be-disho
This verse consists of a negative command ('lo tachsom') followed by a noun ('shor') and a prepositional phrase ('be-disho'). 'Lo' means 'not'. 'Tachsom' comes from the root 'chasham' meaning to muzzle or restrain. 'Shor' means ox or bull. 'Be' is the preposition 'in' or 'while'. 'Disho' means its treading, referring to the act of threshing grain. Therefore, the verse prohibits restraining an ox while it is working to thresh grain.
[DEU.25.5] For if brothers dwell together and one of them dies, and he has no son, his deceased wife shall not go outside to another man. Her husband’s brother shall come to her and take her to himself as a wife, and he shall become her husband’s replacement. [§]
kee-yesh-voo akh-eem yakh-dah-voo oo-mayt akhad mee-hem oo-ben ayn-lo lo-tee-yeh-eh eh-shet-ha-mayt ha-hoo-tsah le-eesh zar yee-vah-mah yah-boh ah-lay-hah oo-lee-kah-hah lo lee-shah vee-yeeb-mah-ah
This verse concerns the laws of levirate marriage, where a brother is obligated to marry his deceased brother's widow to continue the family line. The verse outlines that if a man dies without a son, his widow must not leave the family by marrying a foreign man. Instead, the deceased brother's brother is to take her as his wife. This is to preserve the brother's name and inheritance within the family.
[DEU.25.6] And it will be that the firstborn that you bear will stand upon the name of his brother the dead, and his name will not be wiped out from Israel. [§]
ve-ha-ya ha-be-chor asher te-led ya-koom al-shem a-chiv ha-met ve-lo yi-ma-che sh-mo mi-yis-ra-el.
This verse discusses the practice of naming a subsequent son after a deceased older brother. 've-ha-ya' means 'and it will be'. 'ha-be-chor' means 'the firstborn'. 'asher te-led' means 'that you bear'. 'ya-koom' means 'will stand'. 'al-shem' means 'upon the name'. 'a-chiv ha-met' means 'his brother the dead'. 've-lo yi-ma-che' means 'and not will be wiped out'. 'sh-mo' means 'his name'. 'mi-yis-ra-el' means 'from Israel'.
[DEU.25.7] And if the man does not desire to take his brother’s widow, then his brother’s widow shall go up to the gate to the elders and say, “My brother’s husband does not desire to raise up a name for his brother in Israel.” He did not desire to fulfill the duty of his brother. [§]
ve-im-lo yach-pots ha-ish la-kachat et-yevim-to ve-alah yevim-to ha-sha-arah el-ha-zken-im ve-am-rah mei-ein yevam-i le-ha-kim le-ach-iv shem be-yis-ra-el lo a-vah yav-mi
This verse describes a situation where a man is unwilling to take his brother’s widow as a wife (levirate marriage). If this happens, the widow is to go before the elders. She will state that her brother’s husband is unwilling to raise up a name for his brother in Israel. It concludes by restating that the husband did not want to fulfill this duty.
[DEU.25.8] And the elders of his city called to him, and they spoke to him. And he stood and said, "I did not desire to take it." [§]
ve-karu-lo ziknei-iro ve-dibru elav ve-amad ve-amar lo chafatsti likachta
This verse describes elders calling to a man and speaking with him. He then stands and declares he did not desire to take it. 've' means 'and'. 'karu' means 'they called'. 'ziknei' means 'elders'. 'iro' means 'his city'. 'dibru' means 'they spoke'. 'elav' means 'to him'. 'amad' means 'he stood'. 'amar' means 'he said'. 'lo chafatsti' means 'I did not desire'. 'likachta' means 'to take it'.
[DEU.25.9] And his wife's sister-in-law will approach him before the elders, and she will remove his sandal from off his foot, and she will spit in his face, and she will answer and say, "Thus it will be done to the man who does not build up his brother's house." [§]
ve-nig-sha yev-im-to e-layv le-ei-nei ha-ze-kei-nim ve-chal-tsa na-a-lo me-al rag-lo ve-yar-ka be-pa-nav ve-a-na-ta ve-a-mar kah ka-kah ye-e-sa-seh la-eesh a-sher lo yiv-neh et beit a-chiv
This verse describes a ritual performed by a widow who refuses to marry her deceased husband's brother. She approaches the elders, removes his sandal, spits in his face, and declares a curse upon the man who refuses to raise up an heir for his brother. The names of God do not appear in this verse.
[DEU.25.10] And His name will be called in Israel, house of champion the young man. [§]
ve-nee-krah sheh-moh beh-yis-rah-el beit kha-loots han-nah-al.
This verse comes from Isaiah 9:6. It describes a name that will be called in Israel. ‘Ve-nee-krah’ means ‘and it will be called’. ‘Sheh-moh’ means ‘His name’. ‘Beh-yis-rah-el’ means ‘in Israel’. ‘Beit’ means ‘house’. ‘Kha-loots’ means ‘champion’ or ‘pioneer’. ‘Han-nah-al’ means ‘the boy’ or ‘the young man’. Therefore, the verse speaks of a name that will be used for a young champion in Israel.
[DEU.25.11] Because men fight together, each with his brother, and the wife of one approaches to save her husband from the hand of the one striking him, and she sends out her hand and holds onto his genitals. [§]
kee-yin-nah-tsoo a-na-sheem yach-dah-vo ee-ish ve-ah-khee-v ve-kar-vah e-sheh-t ha-ach-ad le-hat-zil et-ee-shah-h mee-yad ma-keh-hoo ve-shah-lah-ah ya-dah-h ve-hech-zee-kah beem-boo-shahv
This verse describes a situation where men are fighting together, and a man’s wife intervenes to save her husband from his attacker. It details her reaching out and grabbing the attacker by his private parts.
[DEU.25.12] And she will complete her hand, your eye will not pity. [§]
vekatzotah et-kafah lo tachos einecha
This verse consists of several parts. 'Vekatzotah' means 'and she will finish' or 'and she will complete'. 'Et-kafah' means 'her hand'. 'Lo tachos' means 'will not pity' or 'will not spare'. 'Einecha' means 'your eye'. Therefore, the verse is saying something about completing an action with a hand and showing no pity.
[DEU.25.13] It will not be yours to have stone and stone in your pocket, large and small. [§]
lo-yi-hyeh le-cha be-chis-cha even va-even gedolah u-ketanah
This verse uses 'lo' which means 'not'. 'Yi-hyeh' is a future form of 'to be'. 'Le-cha' means 'to you' or 'yours'. 'Be-chis-cha' means 'in your pocket'. 'Even' means 'stone'. 'Va-even' means 'and stone'. 'Gedolah' means 'large' or 'great'. 'U-ketanah' means 'and small'. This verse is a prohibition against possessing stones, both large and small, in one's pocket.
[DEU.25.14] It will not be for you to have in your house an ephah and an ephah, large and small. [§]
lo-yih-yeh le-cha be-vayt-cha ei-fah ve-ei-fah ged-o-lah u-kt-a-nah.
This verse comes from Deuteronomy 25:13. It concerns weights and measures. 'Lo yihyeh' means 'it will not be'. 'Le-cha' means 'for you'. 'Be-vayt-cha' means 'in your house'. 'Ei-fah' is a unit of measure, typically translated as 'ephah'. 'Ve-ei-fah' means 'and an ephah'. 'Ged-o-lah' means 'large'. 'U-kt-a-nah' means 'and small'. The verse is instructing that one should not possess both a large and a small ephah.
[DEU.25.15] A complete and just stone will be to you, a complete and just measure will be to you. In order that your days may be lengthened upon the land which Yahveh the Gods your God gives to you. [§]
Even shlemah vatzedek yihyeh-lach, eifah shlemah vatzedek yihyeh-lach. Lema'an ya'arichu yamecha al ha'adamah asher-Yehovah Elohimcha noten lach.
This verse discusses standards of measurement and a blessing of long life. 'Even' means stone, referring to weights. 'Shlemah' means complete or perfect. 'Vatzedek' means just or righteous. 'Eifah' refers to a dry measure. 'Yihyeh-lach' means will be to you. 'Lema'an' means in order that. 'Ya'arichu' means they will lengthen. 'Yamecha' means your days. 'Ha'adamah' means the land. 'Asher' means which. 'Yehovah' is the personal name of God. 'Elohimcha' means your Gods. 'Noten lach' means gives to you.
[DEU.25.16] For the detestation of Yahveh, the Gods of your people, is everything that does these things; all who commit injustice. [§]
ki to'evat Yahveh Elohimcha kol oseh eleh kol oseh avvel.
This verse states that certain actions are detestable to Yahveh, the Gods of your people, and includes all who commit injustice.
[DEU.25.17] Remember what Amalek did to you on the journey when you exited from Egypt. [§]
zakh-or et ah-sher-ah-sah le-kha ah-mah-lek bah-deh-rekh beh-tzeh-teh-khem mee-mitz-rah-yim
This verse instructs to remember what Amalek did to you. ‘Zakh-or’ means ‘remember.’ ‘Et’ is a direct object marker. ‘Ah-sher’ means ‘that which’ or ‘what.’ ‘Ah-sah’ means ‘he did.’ ‘Le-kha’ means ‘to you.’ ‘Amalek’ is the name of a people. ‘Bah-deh-rekh’ means ‘in the way’ or ‘on the journey.’ ‘Beh-tzeh-teh-khem’ means ‘in your going out’ or ‘when you exited.’ ‘Mee-mitz-rah-yim’ means ‘from Egypt.’
[DEU.25.18] The one who afflicted you on the road, and who trailed you with all those causing you to stumble, while you were tired and worn out, did not fear the Gods. [§]
asher kar'kha baderekh vayzanev be'kha kol-hanechshalim achareykha ve'ata ayef veyage'a velo yare' elohim
This verse describes a situation where someone has been afflicted while traveling, pursued by those who cause stumbling. They are weary and exhausted, and do not fear the Gods.
[DEU.25.19] And it will be, when Yahveh, the Gods, gives you rest from all your enemies around you in the land that Yahveh, the Gods, is giving to you as an inheritance to possess, you shall blot out the memory of Amalek from under the heavens. You shall not forget. [§]
vehaya behaniach Yahveh Eloheykha lecha mikol oyveycha misaviv ba'aretz asher Yahveh Eloheykha noten lecha nachalah lerishta timche et zecher Amalek mitachat hashamayim lo tishkach.
This verse describes a time when Yahveh, the Gods, will grant peace from enemies. It then commands the complete obliteration of the memory of Amalek from under the heavens, and a perpetual remembrance of what they did.
DEU.26
[DEU.26.1] And it will be that when you come to the land that Yahveh, the Gods, your God is giving to you as an inheritance, and you inherit it, and you dwell in it. [§]
ve-ha-ya ki-te-vo-a el-ha-a-retz asher Yahveh Elohim-cha noten le-cha nach-alah ve-ir-ish-ta-ha ve-ya-shav-ta ba.
This verse describes what will happen when the people enter the land that Yahveh, their Gods, is giving to them as an inheritance. It states they will inherit the land, dwell within it, and settle there.
[DEU.26.2] And you shall take from the first of all the fruit of the land which you bring from your land, which Yahveh the Gods your God gives to you, and you shall put it in a basket. And you shall go to the place which Yahveh the Gods your God shall choose to dwell His name there. [§]
v’lakachta m’reisheet kol-peri ha’adamah asher taviv me’artzechah asher Yahveh Eloheykha noten lach v’samtah ba’tena v’halachta el-ha’makom asher yivchar Yahveh Eloheykha leshakein sh’mo sham.
This verse describes the first fruits offering. 'v’lakachta' means 'and you shall take'. 'm’reisheet' means 'from the first'. 'kol-peri ha’adamah' means 'all the fruit of the land'. 'asher taviv me’artzechah' means 'which you bring from your land'. 'asher Yahveh Eloheykha noten lach' means 'which Yahveh the Gods your God gives to you'. 'v’samtah ba’tena' means 'and you shall put it in a basket'. 'v’halachta el-ha’makom' means 'and you shall go to the place'. 'asher yivchar Yahveh Eloheykha' means 'which Yahveh the Gods your God shall choose'. 'leshakein sh’mo sham' means 'to dwell His name there'.
[DEU.26.3] And you shall come to the priest who is in those days, and you shall say to him, "I have declared today to Yahveh, the Gods of your ancestors, that I have come to the land that Yahveh swore to our ancestors to give to us." [§]
uvata al-hakohin asher yihyeh bayamim hahem ve'amarta elav higadti hayom leyahveh eloheykha ki-vati el-ha'aretz asher nishba yahveh la'avoteinu latet lanu.
This verse details instructions for a person who has completed a journey to the promised land, and is reporting to a priest. They are to tell the priest that they have informed Yahveh, the Gods of their ancestors, that they have arrived in the land that Yahveh swore to give to their ancestors.
[DEU.26.4] And the priest will take the contribution from your hand and he will put it before the altar of Yahveh, the Gods of you. [§]
ve-la-kach ha-ko-hen ha-te-neh mi-yad-cha ve-hi-nich-u-ho lif-nei miz-bach Yahveh Elohey-cha.
This verse details a priest receiving a contribution from an individual and placing it before the altar of Yahveh, the Gods of that person. 've-la-kach' means 'and took'. 'ha-ko-hen' means 'the priest'. 'ha-te-neh' means 'the contribution'. 'mi-yad-cha' means 'from your hand'. 've-hi-nich-u-ho' means 'and he will put it'. 'lif-nei' means 'before'. 'miz-bach' means 'altar'. 'Yahveh' is the proper name of God. 'Elohey-cha' means 'the Gods of you'.
[DEU.26.5] And you shall answer and say before Yahveh your God, "My father was a wandering Aramean, who descended into Egypt and sojourned there with a small number of people. And he became there a great, mighty, and numerous nation." [§]
ve'anita ve'amarta lifnei Yahveh Elohei'cha Arami obed avi vayered Mitzraymah vayagar sham bimtei me'at vayhi sham legoi gadol atzum varav.
This verse is from Deuteronomy 26:5. It is part of a confession a person makes when bringing the first fruits of the harvest to the priest. The person recounts the history of their ancestors. 'Ve'anita' means 'and you shall answer'. 'Ve'amarta' means 'and you shall say'. 'Lifnei' means 'before'. 'Yahveh' is the proper name of God. 'Elohei'cha' means 'your God'. 'Arami' means 'an Aramean'. 'Obed' means 'lost'. 'Avi' means 'my father'. 'Vayered' means 'and he descended'. 'Mitzraymah' is Egypt. 'Vayagar' means 'and he sojourned'. 'Sham' means 'there'. 'Bimtei me'at' means 'with a small number'. 'Vayhi sham legoi gadol atzum varav' means 'and he became there a great, mighty, and numerous nation'.
[DEU.26.6] The Egyptians made us afraid and oppressed us, and they gave upon us hard labor. [§]
va-ya-re-u o-ta-nu ha-mitz-rim va-ye-an-nu-nu va-yit-nu a-lei-nu avo-dah ka-shah.
This verse describes the mistreatment of the Israelites by the Egyptians. 'Va-ya-re-u' means 'they made afraid' or 'they afflicted'. 'O-ta-nu' means 'us'. 'Ha-mitz-rim' means 'the Egyptians'. 'Va-ye-an-nu-nu' means 'and they oppressed us'. 'Va-yit-nu' means 'and they gave'. 'A-lei-nu' means 'upon us'. 'Avo-dah ka-shah' means 'hard work' or 'severe labor'.
[DEU.26.7] We cried out to Yahveh, the Gods of our fathers, and Yahveh heard our voice and saw our affliction, our toil, and our distress. [§]
vanitz'ak el-yahveh elohei avoteinu vayishma yahveh et-koleinu vayyar et-aniyenu ve'et-amaleinu ve'et-lachatzenu.
This verse describes a people crying out to God and receiving a response. 'vanitz'ak' means 'we cried out'. 'el-yahveh' means 'to Yahveh'. 'elohei avoteinu' means 'the Gods of our fathers'. 'vayishma yahveh' means 'and Yahveh heard'. 'et-koleinu' means 'our voice'. 'vayyar yahveh' means 'and Yahveh saw'. 'et-aniyenu' means 'our affliction'. 've'et-amaleinu' means 'and our toil'. 've'et-lachatzenu' means 'and our distress'.
[DEU.26.8] And Yahveh brought us out of Egypt by a strong hand and by an outstretched arm, and with great terror, and with signs and with wonders. [§]
vayotsieinu Yahveh mimitzrayim beyad khazakah ubizroa netuyah ubemora gadohl ubeotot ubmoftim.
This verse describes God bringing the Israelites out of Egypt. 'Vayotsieinu' means 'and He brought us out'. 'Yahveh' is the proper name of God. 'Mitzrayim' is Egypt. 'Beyad khazakah' means 'by a strong hand'. 'Ubizroa netuyah' means 'and by an outstretched arm'. 'Ubemora gadohl' means 'and with great terror'. 'Ubeotot' means 'and with signs'. 'Ubmoftim' means 'and with wonders'.
[DEU.26.9] And He brought us to this place, and He gave to us this land, a land flowing with milk and honey. [§]
va-ye-vee-e-nu el-ha-ma-kom ha-zeh va-yee-ten-la-nu et-ha-ah-rets ha-zo-at erets za-vat cha-lav u-devash
This verse describes God bringing the Israelites to the land of Canaan, which is described as a land flowing with milk and honey. 'vayiveinu' means 'and he brought us'. 'hamakom hazeh' means 'this place'. 'vayiten lanu' means 'and he gave us'. 'ha'aretz hazot' means 'this land'. 'eretz zavat chalav u'dvash' means 'a land flowing with milk and honey'.
[DEU.26.10] And now, behold, I have brought the first of the fruit of the land which you gave to me, Yahveh, and you shall set it before Yahveh, your God, and you shall prostrate yourself before Yahveh, your God. [§]
ve'ata hineh heve'iti et-reshit peri ha'adamah asher-natata li Yahveh ve'hanachto lifnei Yahveh Elohei'ka ve'hishtachavita lifnei Yahveh Elohei'ka.
This verse describes bringing the first fruits of the land as an offering to Yahveh. 'Ve'ata' means 'and now'. 'Hineh' means 'behold'. 'Heve'iti' means 'I have brought'. 'Et' is a grammatical particle. 'Reshit' means 'first'. 'Peri' means 'fruit'. 'Ha'adamah' means 'the land'. 'Asher' means 'which'. 'Natata' means 'you gave'. 'Li' means 'to me'. 'Yahveh' is the proper name of God. 'Ve'hanachto' means 'and you shall set it'. 'Lifnei' means 'before'. 'Elohei'ka' means 'your God'. 'Ve'hishtachavita' means 'and you shall prostrate yourself'.
[DEU.26.11] And you shall rejoice in all the good that Yahveh the Gods has given to you, and to your house. You, and the Levites, and the foreigner who is among you. [§]
ve-sa-mach-ta be-chol-ha-tov a-sher na-tan-lech Yahveh Elohey-cha u-le-bey-tech a-tah ve-ha-levi ve-ha-ger a-sher be-kir-bech
This verse instructs one to rejoice in all the good things that Yahveh the Gods has given to them, and to their household. This rejoicing is to be shared with the Levites and the foreigner who dwells among them.
[DEU.26.12] Because you will complete to give the tithe of all your produce in the third year, the year of the tithe, and you will give it to the Levite, to the stranger, to the orphan, and to the widow, and they will eat at your gates and be satisfied. [§]
kee techalleh la'aser et kol ma'asar tevu'atecha ba'shannah ha'shlishit shnat ha'ma'aser v'natattah la'levi la'ger la'yatome v'la'almanah v'achlu bish'areycha v'sabe'u.
This verse discusses the tithe in the third year of the cycle. 'Techalleh' means 'you will finish' or 'you will complete'. 'La'aser' means 'to the tithe'. 'Ma'asar' means 'tithe'. 'Tevu'atecha' means 'your produce'. 'Ba'shannah ha'shlishit' means 'in the third year'. 'Shnat ha'ma'aser' means 'the year of the tithe'. 'V'natattah' means 'and you will give'. 'La'levi' means 'to the Levite'. 'La'ger' means 'to the stranger'. 'La'yatome' means 'to the orphan'. 'V'la'almanah' means 'and to the widow'. 'V'achlu' means 'and they will eat'. 'Bish'areycha' means 'at your gates'. 'V'sabe'u' means 'and they will be satisfied'.
[DEU.26.13] And you shall say before Yahveh, the Gods, \“I have set apart the sacred things from the house, and also I have given them to the Levites, to the stranger, to the orphan, and to the widow, according to all the commandments of the Gods that you commanded me. I have not deviated from your commandments, nor have I forgotten them." [§]
ve'amarta lifnei Yahveh Elohimcha bi'arti hakodesh min-habayit vegam natatiyo laLeviyim velager layatom velalmana kchol-mitzvotecha asher tzivitanu lo-avarati mimitzvotecha velo shachachti.
This verse describes a declaration made before Yahveh, the Gods. The speaker is stating they have set apart the sacred things from the house and given them to the Levites, the stranger, the orphan, and the widow, as all the commandments of the Gods instructed. They affirm they have not deviated from those commandments and have not forgotten them.
[DEU.26.14] I have not eaten from it while in mourning, and I have not burned any of it in impurity, nor have I given any of it to the dead. I have heard the voice of Yahveh, my God, and I have done all that you commanded me. [§]
lo-akhal-ti be-oni mi-menu ve-lo-bi-arti mi-menu be-tame ve-lo-natati mi-menu le-met shamati be-kol YHVH elohay asiti ke-kol asher tzivitanu
This verse details adherence to divine instructions regarding a specific offering or provision. The speaker states they have not eaten from it in mourning, burned it in impurity, or given it to the dead. They claim to have heard the voice of Yahveh, their God, and have done everything they were commanded.
[DEU.26.15] Look down from Your holy dwelling from the heavens and bless Your people, Israel, and the land which You have given to us, as You swore to our ancestors, a land flowing with milk and honey. [§]
has-kee-fah mee-meh-ohn kah-desh-kah min-hah-shah-may-eem oo-vah-rekh et-ahm-kah et-yis-rah-el ve-et hah-ah-dah-mah ah-sher nah-tah-tah lah-noo kah-ah-sher neesh-bah-tah lah-ah-vo-tay-noo eretz zah-vat khah-lav oo-deh-vash.
This verse is a plea for Yahveh to look down from His holy dwelling in the heavens and bless His people, Israel, and the land He gave them, fulfilling the oath made to their ancestors. The land is described as flowing with milk and honey.
[DEU.26.16] Today, Yahveh, your Gods, commands you to do these laws and these judgments. And you shall keep and do them with all your heart and with all your soul. [§]
ha-yom ha-zeh Yahveh Eloheykha metzavekha la'asot et-ha-chukkim ha-elleh ve'et-ha-mishpatim ve-shamarta ve-asita otam be-chol-levavekha u-ve-chol-nafshcha
This verse begins by establishing 'today' as the time of commandment. 'Yahveh' refers to the covenant name of God. 'Eloheykha' signifies 'your Gods'. The verse continues by stating that Yahveh, your Gods, commands you to do the laws and the judgments. The final portion stresses the importance of keeping and doing these commands with all of one’s heart and soul.
[DEU.26.17] You have declared today that Yahveh is to be your God, to walk in the ways of the Gods, and to keep their statutes, commandments, and judgments, and to listen to their voice. [§]
et-Yahveh he'emarta hayom lihyot l'cha le'Elohim velalechet bidrachav ulishmor chukav umitzvotav umishpatav ulishma b'kolo.
This verse contains several key names for God. "Et" is a particle indicating the direct object. "Yahveh" is the personal name of God. "Hayom" means "today". "Elohim" is a plural form, meaning "the Gods". The verse speaks of declaring Yahveh to be one's God and walking in God's ways, keeping God's statutes, commandments, and judgments, and heeding God's voice.
[DEU.26.18] And Yahveh has declared you today to be to Him a chosen people, as He spoke to you, and to keep all of His commandments. [§]
Va-Yahveh he-em-eer-kha ha-yoam li-hyot lo le-am segulah ka-asher di-ber-lakh ve-lish-mor kol-mitz-vo-tav.
This verse states that Yahveh has declared you today to be His chosen people, just as He spoke to you, and to keep all of His commandments. 'Va' is a conjunction meaning 'and'. 'He-em-eer-kha' means 'He has declared you'. 'Ha-yoam' means 'today'. 'Li-hyot' means 'to be'. 'Lo' means 'to Him/His'. 'Le-am' means 'a people'. 'Segulah' means 'chosen/special'. 'Ka-asher' means 'as/just as'. 'Di-ber-lakh' means 'He spoke to you'. 'Ve' means 'and'. 'Lish-mor' means 'to keep'. 'Kol' means 'all'. 'Mitz-vo-tav' means 'His commandments'.
[DEU.26.19] And to make you the Most High over all the nations which He made, for glory and for a name and for splendor, and to be you a holy people to Yahveh, your God, as He spoke. [§]
u-le-tit-cha el-yon al kol-ha-go-yim a-sher a-sah li-te-hi-lah u-le-shem u-le-tif-a-ret ve-li-hyot-cha am-ka-dosh la-Yahveh Elohei-cha ka-a-sher di-ber.
This verse outlines a promise of elevation and holiness. 'El-yon' means 'the Most High'. 'Ha-go-yim' means 'the nations'. 'Elohei-cha' is 'your God'. 'Li-te-hi-lah' means 'for glory', 'u-le-shem' means 'and for a name', and 'u-le-tif-a-ret' means 'and for splendor'. 'Am-ka-dosh' means 'a holy people'. 'Ka-a-sher di-ber' means 'as He spoke'.
DEU.27
[DEU.27.1] And Moses and the elders of Israel commanded the people, saying, "Guard all the commandments that I am commanding you today." [§]
VaYetza Moshe veZiknei Yisrael et haAm leemor shamor et kol haMitzvah asher anokhi metzaveh etchem hayom.
This verse recounts Moses and the elders of Israel commanding the people to observe all the commandments. "VaYetza" means "and commanded." "Moshe" is Moses. "VeZiknei Yisrael" means "and the elders of Israel." "Et haAm" means "the people." "Leemor" means "to say" or "commanding." "Shamor" means "guard" or "keep." "Et kol haMitzvah" means "all the commandments." "Asher" means "that" or "which." "Anokhi" means "I." "Metzaveh" means "commanding." "Etchem" means "you" (plural). "Hayom" means "today."
[DEU.27.2] And it will be, in the day that you cross the Jordan, to the land that Yahveh, your God, gives to you, that you shall establish for yourself large stones and you shall plaster them with plaster. [§]
vehaya bayom asher ta'avru et-hayarden el-ha'aretz asher-YHVH elohecha noten lach vahaqemota lecha avanim gedolot vesadta otam bassid.
This verse describes the establishment of monuments after crossing the Jordan River into the promised land. 'Vehaya' means 'and it will be.' 'Bayom' means 'in the day.' 'Asher' means 'that.' 'Ta'avru' means 'you cross.' 'Et-hayarden' means 'the Jordan.' 'El-ha'aretz' means 'to the land.' 'Asher-YHVH' means 'that Yahveh.' 'Elohecha' means 'your God.' 'Noten lach' means 'gives to you.' 'Vahaqemota' means 'and you shall establish.' 'Lecha' means 'for you.' 'Avanim gedolot' means 'large stones.' 'Vesadta otam' means 'and you shall plaster them.' 'Bassid' means 'with plaster.'
[DEU.27.3] And you shall write upon them all the words of this law when you cross over into the land that Yahveh the Gods of you gives to you, a land flowing with milk and honey, as Yahveh the Gods of your ancestors spoke to you. [§]
vekhatavta aleihen et kol divrei hatora hazot be'avrechah lema'an asher tabo el ha'aretz asher Yahveh Elohimcha noten lecha eretz zavat chlav udvash ka'asher diber Yahveh Elohim avoteicha lach.
This verse instructs to write all the words of this law upon stones when crossing the Jordan River into the promised land. It references the land as flowing with milk and honey, as Yahveh the Gods of your ancestors spoke.
[DEU.27.4] And it will be, in your crossing of the Jordan, that you will establish these stones that I command you today on Mount Ebal, and you will cover them with plaster. [§]
vehaya be'avrechkem et hayarden, takimu et ha'avanim ha'eleh asher anochi metzaveh etkhem hayom behar eival, vesadtem otam bassid.
This verse describes instructions given regarding stones to be set up after crossing the Jordan River. 'vehaya' means 'and it will be'. 'be'avrechkem' means 'in your crossing'. 'et hayarden' is 'the Jordan'. 'takimu' means 'you will establish'. 'et ha'avanim ha'eleh' is 'these stones'. 'asher anochi metzaveh etkhem hayom' means 'that I command you today'. 'behar eival' means 'on Mount Ebal'. 'vesadtem otam bassid' means 'and you will cover them with plaster'.
[DEU.27.5] And you will build there an altar to Yahveh, the Gods, an altar of stones. You will not lift up iron on them. [§]
Oo-vah-nee-tah shahm meez-beh-ah lee-hoo-vah eh-loh-hay-kah meez-bah ah-vah-neem lo-tah-neef ah-lay-hem bar-zel.
This verse instructs the building of an altar to Yahveh, the Gods, made of stones, and forbids the use of iron tools on those stones. 'Oo-vah-nee-tah' means 'and you will build'. 'Shahm' means 'there'. 'Meez-beh-ah' means 'an altar'. 'Lee-hoo-vah' means 'to Yahveh'. 'Eh-loh-hay-kah' means 'the Gods'. 'Meez-bah' means 'an altar'. 'Ah-vah-neem' means 'stones'. 'Lo-tah-neef' means 'you will not lift up'. 'Ah-lay-hem' means 'on them'. 'Bar-zel' means 'iron'.
[DEU.27.6] You shall build with complete stones the altar of Yahveh, your God, and you shall offer upon it burnt offerings to Yahveh, your God. [§]
ah-vah-neem shlehmot teev-neh et-miz-bah Yahveh Elohey-kah veh-ah-lee-tah ah-layv oh-lot la-Yahveh Elohey-kah
This verse instructs on building an altar to Yahveh, the God of Israel, and offering burnt offerings upon it. 'Avanim' means stones, 'shlemot' means complete or whole, 'tivne' means you shall build, 'et-mizbach' means the altar, 'Yahveh' is the proper name of God, 'Elohey-kah' means your God, 'ha'alita' means you shall offer, 'olah' means a burnt offering, 'la-Yahveh' means to Yahveh, and 'Elohey-kah' again means your God.
[DEU.27.7] And you shall sacrifice peace offerings and eat there, and you shall rejoice before Yahveh, your Gods. [§]
vəzavaḥtā shəlāmîm vəʾāḵaltā shām vəsāmaḥtā lifənê yəhvāh ʾĕlōhêḵā.
This verse describes an act of sacrifice and celebration before Yahveh, the Gods. "vəzavaḥtā" means “and you shall sacrifice.” "shəlāmîm" refers to peace offerings or well-being sacrifices. "vəʾāḵaltā" means “and you shall eat.” "shām" means “there.” "vəsāmaḥtā" means “and you shall rejoice.” "lifənê" means “before.” "yəhvāh" is the proper name of God. "ʾĕlōhêḵā" means “your Gods.”
[DEU.27.8] And you shall write upon the stones all the words of this law thoroughly. [§]
vekhatavta al-ha'avanim et-kol-divrei ha'torah ha'zot ba'er heitev.
This verse instructs to write the words of the law on stones, doing so well or thoroughly. 'Vehatavta' means 'and you shall write'. 'Al-ha'avanim' means 'upon the stones'. 'Et-kol-divrei' means 'all the words of'. 'Ha'torah ha'zot' means 'this law'. 'Ba'er heitev' means 'in a good way' or 'thoroughly'.
[DEU.27.9] And Moses and the priests, the Levites, spoke to all Israel, saying, "Be silent and listen, Israel! Today you have become a people for Yahveh, your God." [§]
Va-ye-da-ber Moshe ve-ha-ko-he-nim ha-le-vi-im el kol Yis-ra-el le-e-mor ha-s-ket u-shma Yis-ra-el ha-yom ha-zeh ni-hey-ta le-am la-ye-ho-vah e-lo-hey-cha.
This verse recounts Moses and the Levitical priests addressing all of Israel. They are instructing the people to listen. The core message is that on this day, Israel has become a people for Yahveh, their God.
[DEU.27.10] And you will hear in the voice of Yahveh, the Gods your God, and you will do his commandments and his statutes that I command you today. [§]
veshamata bekohl Yahveh Eloheyka veasita et mitzvotav veet chukav asher anokhi metzavekha hayom.
This verse consists of several key terms. "veshamata" means "and you will hear". "bekohl" means "in the voice of". "Yahveh" is the proper name of God. "Eloheyka" means "your God". "veasita" means "and you will do". "et mitzvotav" means "his commandments". "veet chukav" means "and his statutes". "asher" means "that". "anokhi" means "I". "metzavekha" means "command you". "hayom" means "today".
[DEU.27.11] And Moses commanded the people on that day to say. [§]
Va-ye-tsav Moshe et-ha-am bay-yom ha-hu le-mor.
This verse begins a new section of instructions given by Moses to the people. "Va-ye-tsav" means "and he commanded". "Moshe" is Moses. "Et-ha-am" means "the people". "Bay-yom ha-hu" means "on that day". "Le-mor" means "to say". The verse essentially states that Moses commanded the people on that day to say something, which will be detailed in subsequent verses.
[DEU.27.12] These will stand to bless the people on Mount Gerizim when you cross the Jordan: Shimone, and Levi, and Judah, and Issachar, and Joseph, and Benjamin. [§]
Elle yaamdu livaroch et haam al har Gerizim beavrechchem et haYarden Shimone vLevi viyhudah viysaschar vYosef uBinyamin.
This verse lists the tribes that will stand to bless the people on Mount Gerizim after crossing the Jordan. "Elle" means "these". "Yaamdu" means "they will stand". "Livaroch" means "to bless". "Et haam" means "the people". "Al har Gerizim" means "on Mount Gerizim". "Beavrechchem" means "when you cross". "Et haYarden" means "the Jordan". The remaining names are the tribes of Israel: Shimone, Levi, Judah, Issachar, Joseph, and Benjamin.
[DEU.27.13] And these shall stand upon the curse on Mount Ebal: Reuven, Gad and Asher, and Zvulun, Dan and Naphtali. [§]
ve'eleh ya'amdu al-hakelalah behar eival, Reuven, Gad veAsher, uzvulun Dan venaphtali.
This verse lists the tribes of Israel who are to stand on Mount Ebal to pronounce curses. 've'eleh' means 'and these'. 'ya'amdu' means 'they shall stand'. 'al-hakelalah' means 'upon the curse'. 'behar eival' means 'on Mount Ebal'. The following are the names of the tribes: Reuven, Gad, Asher, Zvulun, Dan, and Naphtali. The 've' (and) is repeated before each new tribe listed.
[DEU.27.14] And the Levites responded and said to every man of Israel with a loud voice. [§]
ve'anu haLeviyim ve'amru el kol ish Yisrael qol ram.
This verse describes the Levites responding and speaking to all the people of Israel with a loud voice. 'Leviyim' refers to the Levites, 'ish Yisrael' means 'man of Israel' and is used here to refer to all Israelites, 'qol ram' means 'loud voice'. The 've' prefixes denote 'and'.
[DEU.27.15] Cursed is the man who makes an idol and a molten image, an abomination of Yahveh, the work of the hands of a craftsman, and places it in secret. And all the people will answer and say, "Amen." [§]
arur ha'ish asher ya'aseh pesel u'massekah to'evat Yahveh ma'aseh yadei charash v'sam ba'sater v'anu kol-ha'am v'amru amen.
This verse pronounces a curse upon anyone who makes an idol. "Arur" means cursed. "Ha'ish" means the man. "Asher" means who/that. "Ya'aseh" means he makes. "Pesel" means an idol or carved image. "U'massekah" means a molten image or casting. "To'evat" means an abomination of. "Yahveh" is the name of God. "Ma'aseh" means the work of. "Yadei" means hands of. "Charash" means a craftsman or artisan. "V'sam" means and he sets up. "Ba'sater" means in secret. "V'anu" means and will answer. "Kol-ha'am" means all the people. "V'amru" means and they will say. "Amen" means so be it.
[DEU.27.16] Cursed is the one who dishonors his father and his mother, and all the people said, "Amen." [§]
arur makleh aviv ve'imo ve'amar kol-ha'am amen.
This verse comes from Deuteronomy 27:16. 'Arur' means 'cursed'. 'Makleh' comes from a root meaning 'to be light' or 'to disgrace', and is used here to mean 'one who dishonors'. 'Aviv' means 'my father'. 'Ve'imo' means 'and his mother'. 'Ve'amar' means 'and said'. 'Kol-ha'am' means 'all the people'. 'Amen' means 'so be it' or 'truly'.
[DEU.27.17] Cursed is the one who moves the boundary marker of their neighbor, and all the people said, "Amen." [§]
arur massig gevul re'ehu ve'amar kol-ha'am amen
This verse is a curse upon anyone who moves a boundary marker of their neighbor. It concludes with the people saying 'Amen,' signifying their agreement with the curse. 'Arur' means cursed. 'Massig' means to move or shift. 'Gevul' means boundary or limit. 'Re'ehu' means neighbor or friend. 'Ve'amar' means and said. 'Kol-ha'am' means all the people. 'Amen' means so be it or truly.
[DEU.27.18] Cursed is the one who causes the blind to stumble on the path, and all the people said, "Amen!" [§]
arur mashgeh iveyr badarekh veamar kol haam amen.
This verse contains several words. "Arur" means cursed. "Mashgeh" means one who feels or perceives, or one who acts as a guide. "Iveyr" means blind. "Badarekh" means on the way or in the path. "Veamar" means and said. "Kol" means all. "Haam" means the people. "Amen" is an affirmation, meaning truly or so be it. The verse is a curse upon one who causes the blind to stumble, with the people affirming the curse.
[DEU.27.19] Cursed is the staff of justice for the fatherless sojourner and the widow; and all the people said, "Amen." [§]
a-roo-r ma-teh mish-pat ger-ya-tom ve-al-ma-nah ve-a-mar kol-ha-am a-men
This verse consists of a curse and an affirmation. "Aroor" means cursed. "Mateh" means staff or rod, but figuratively, it represents governance or justice. "Mishpat" means judgment or justice. "Ger-yatom" means a fatherless sojourner or orphan. "Ve-almanah" means and widow. "Ve-amar" means and said. "Kol-ha-am" means all the people. "Amen" means so be it or truly.
[DEU.27.20] Cursed is the one who lies with his father's wife, for he has revealed the skirt of his father, and all the people said, "Amen." [§]
Aroor shocheiv im-eshet aviv ki gilah knaf aviv ve-amar kol-ha-am amen.
This verse describes a curse upon someone who lies with their father's wife. The phrase 'gilah knaf aviv' is idiomatically translated as revealing the 'wing' or 'skirt' of one’s father, meaning to have sexual relations with his wife. The verse concludes with 'amen,' meaning 'so be it' or 'truly.'
[DEU.27.21] Cursed is the one who lies with any animal, and all the people said, "Amen." [§]
arur shochev im-kol-behemah ve-amar kol-ha-am amen.
This verse curses anyone who lies with any animal. It then states that all the people said 'Amen'. 'Arur' means cursed. 'Shochev' means lying or sleeping. 'Im-kol-behemah' means with all animal. 'Ve-amar' means and said. 'Kol-ha-am' means all the people. 'Amen' means so be it, truly.
[DEU.27.22] Cursed is he who lies with his sister, daughter of his father, or daughter of his mother, and all the people said, "Truly!" [§]
arur shochev im-achoto bat-aviv o bat-imo ve-amar kol-ha-am amen.
This verse concerns incest. "Arur" means cursed. "Shochev" means lying with. "Im-achoto" means with his sister. "Bat-aviv" means daughter of his father (so, sister). "O bat-imo" means or daughter of his mother (also sister). "Ve-amar" means and said. "Kol-ha-am" means all the people. "Amen" means truly or so be it.
[DEU.27.23] Cursed is the one who lies with his mother-in-law, and all the people said, “Amen.” [§]
arur shochev im-chotenhto ve-amar kol-ha-am amen.
This verse declares a curse upon anyone who lies with his mother-in-law. It then states that all the people said ‘Amen’ signifying their agreement with the curse. ‘Arur’ means cursed. ‘Shochev’ means lying down or having relations. ‘Im’ means with. ‘Chotenhto’ refers to one’s mother-in-law. ‘Ve’ means and. ‘Amar’ means said. ‘Kol’ means all. ‘Ha-am’ means the people. ‘Amen’ is a declaration of truth or agreement.
[DEU.27.24] Cursed is the one who strikes his neighbor in secret, and all the people said, "Truly!" [§]
arur makeh re'ehu basseter ve'amar kol-ha'am amen.
This verse contains several words that need literal translation. 'Arur' means cursed. 'Makeh' means one who strikes. 'Re'ehu' means his neighbor. 'Basseter' means in secret. 'Ve'amar' means and said. 'Kol-ha'am' means all the people. 'Amen' means truly or so be it.
[DEU.27.25] Cursed is the one who takes a bribe to strike the life of innocent blood, and all the people said, "Amen." [§]
arur lokeach shochad lehakot nefesh dam naki ve’amar kol ha’am amen.
“Arur” means cursed. “Lokeach” means one who takes. “Shochad” means a bribe. “Lehakot” means to strike or kill. “Nefesh” means a life or soul. “Dam” means blood. “Naki” means innocent or clean. “Ve’amar” means and said. “Kol ha’am” means all the people. “Amen” means so be it or truly.
[DEU.27.26] Cursed is the one who does not establish the words of this Law to do them, and all the people said, "Amen." [§]
arur asher lo-yakim et-divrei ha-torah-ha-zot la'asot otam ve-amar kol-ha-am amen.
This verse is a curse pronounced upon anyone who does not uphold the words of this Law to do them, and the people respond with 'Amen'. 'Arur' means cursed. 'Asher' means who or which. 'Lo-yakim' means will not establish or uphold. 'Divrei' means words. 'Ha-torah-ha-zot' means this Law. 'La'asot otam' means to do them. 'Ve-amar' means and said. 'Kol-ha-am' means all the people. 'Amen' means so be it or truly.
DEU.28
[DEU.28.1] And it will be, if you diligently listen to the voice of Yahveh, the Gods, to keep to do all His commands, which I command you today, then Yahveh, the Gods, will give you supremacy over all nations of the earth. [§]
vehaia im shamoa tishma bekool Yahveh Eloheyka lishmor la’asot et kol mitzvotav asher anochi metzavecha hayom unetanecha Yahveh Eloheyka elyon al kol goyei ha’aretz.
This verse presents a conditional promise. ‘Vehaia’ introduces a conditional statement meaning “and it will be”. ‘Im shamoa tishma’ means “if you diligently listen”. ‘Bekool Yahveh Eloheyka’ is “to the voice of Yahveh, the Gods”. ‘Lishmor la’asot et kol mitzvotav’ means “to keep to do all His commands”. ‘Asher anochi metzavecha hayom’ is “which I command you today”. ‘Unentanecha Yahveh Eloheyka elyon al kol goyei ha’aretz’ is “and Yahveh, the Gods, will give you supremacy over all nations of the earth”.
[DEU.28.2] And all these blessings will come upon you and overtake you, because you listen to the voice of Yahveh, your God. [§]
oo-vah-oo ah-lay-kah kol-hah-breh-koh-t hah-eh-leh veh-hee-see-goo-kah kee tee-shmah beh-kol Yahveh Elohay-kah
This verse describes blessings coming upon someone because they listen to the voice of Yahveh, their God. "oo-vah-oo" means 'and they will come'. "ah-lay-kah" means 'upon you'. "kol-hah-breh-koh-t hah-eh-leh" means 'all these blessings'. "veh-hee-see-goo-kah" means 'and they will reach you/overtake you'. "kee" means 'because'. "tee-shmah" means 'you listen'. "beh-kol" means 'to the voice'. "Yahveh Elohay-kah" means 'Yahveh, your God'.
[DEU.28.3] Blessed are you in the city, and blessed are you in the field. [§]
Baruch Attah Ba'ir u'Baruch Attah Ba'sadeh
This verse consists of two parallel phrases. "Baruch Attah" means "Blessed are you". "Ba'ir" means "in the city" and "Ba'sadeh" means "in the field". The verse is a blessing, praising God for provision and blessing both in urban and rural settings.
[DEU.28.4] Blessed be the fruit of your womb, and the fruit of your land, and the fruit of your livestock. May your thousands increase, and may your flocks be abundant. [§]
barukh pri-bitnekha urhi adamatekha urhi behemetekha shgar alapekha ve'ashtrot tsonhekha.
This verse is a blessing, likely spoken by Jacob to his sons. 'Barukh' means blessed. 'Pri-bitnekha' refers to the fruit of your womb (your offspring). 'Pri adamatekha' means the fruit of your land. 'Pri behemetekha' is the fruit of your livestock. 'Shgar alapekha' means may your thousands be multiplied. 'Ashtrot tsonhekha' refers to the abundance of your flocks.
[DEU.28.5] Blessed is the stretching out of your power and your service. [§]
Baruch Tannahcha u'mishartucha
This verse consists of several words. 'Baruch' means blessed. 'Tannahcha' is a possessive form relating to 'tan', which means 'to stretch out', implying a stretching out of power or authority, and then 'cha', which is 'your'. 'U' means 'and'. 'Mishartucha' means 'your service', 'misharet' meaning service and 'cha' again meaning 'your'. So overall, this verse is expressing blessing on God's stretching out of power and also on service to God.
[DEU.28.6] Blessed are you when you come in, and blessed are you when you go out. [§]
Baruch Attah b’vo’echa u’baruch Attah b’tze’echa
This verse contains several components. "Baruch" means blessed. "Attah" means you. "B’vo’echa" literally means 'in your coming'. "B’tze’echa" literally means 'in your going out'. The verse is structured as a blessing upon someone as they enter and as they leave.
[DEU.28.7] May Yahveh give your enemies who rise up against you as stricken before you. They will come at you by one way, and they will flee before you by seven ways. [§]
yit-ten yeh-vah-veh et-oy-veh-cha hah-kah-meem ah-leh-cha nih-gah-feem leh-fah-neh-cha beh-deh-rech eh-chad yeh-tseh-oo eh-leh-cha oo-veh-shih-vah deh-rah-cheem yah-noo-soo leh-fah-neh-cha.
This verse describes a promise of victory over enemies. 'Yitten' means 'may give'. 'Yehaveh' is the proper name of God. 'Oyvecha' means 'your enemies'. 'Hakamin' means 'who rise up'. 'Nigafim' means 'stricken' or 'smitte'. 'Lifanecha' means 'before you'. 'Be-derech echad' means 'by one way'. 'Yetz’u’ means ‘they will go out’ or ‘come’. 'Beshivah derachim' means 'by seven ways'. 'Yanosu' means 'they will flee'.
[DEU.28.8] Yahveh will command the blessing to be with you in your storehouses and in all that you do. And may He bless you in the land that Yahveh, your God, gives to you. [§]
yetsav Yahveh itcha et-habrachah ba'asamichah uvekhol mishlach yadecha uverachcha ba'aretz asher-Yahveh Eloheyka noten lach.
This verse describes God commanding a blessing to be with someone in their work and possessions. 'Yetsav' means 'He will command'. 'Yahveh' is the proper name of God. 'Itcha' means 'with you'. 'Et-habrachah' means 'the blessing'. 'Ba'asamichah' means 'in your storehouses'. 'Uvekhol mishlach yadecha' means 'and in all that you send your hand to do', or 'all your endeavors'. 'Uverachcha' means 'and bless you'. 'Ba'aretz' means 'in the land'. 'Asher-Yahveh Eloheyka' means 'that Yahveh, your God'. 'Noten lach' means 'gives to you'.
[DEU.28.9] Yahveh will establish you as a holy people, as He swore to you, if you keep the commands of Yahveh, your Gods, and walk in His ways. [§]
ye-kee-mech-ah ye-hoo-vah lo le-am kah-dosh ka-ah-sher neesh-bah-ah-lahch ki tee-shmor et-meetz-vot ye-hoo-vah eh-loh-hay-cha ve-hah-lach-ta bee-deh-rah-chav.
This verse speaks of Yahveh establishing a people as holy, contingent upon obedience to Yahveh’s commands and walking in Yahveh’s ways. 'Yekimecha' means 'He will establish you'. 'Le'am' means 'as a people'. 'Kadosh' means 'holy'. 'Nishbah' means 'swore'. 'Mitzvot' means 'commands'. 'Elohey' is plural 'gods'. 'Derechav' means 'His ways'.
[DEU.28.10] And all the peoples of the earth will see that the name of Yahveh is called upon you, and they will fear you. [§]
ve-ra’u kol-am-mei ha-aretz ki shem Yahveh nik-ra al-cha ve-yar’u mi-me-cha.
This verse states that all the peoples of the earth will see that the name of Yahveh is called upon you, and they will fear because of you.
[DEU.28.11] And may Yahveh leave for you good things in the fruit of your womb, and in the fruit of your livestock, and in the fruit of your land, upon the land which Yahveh swore to your fathers to give to you. [§]
vehoteircha Yahveh letovah biperi bitnecha ubiperi behemtecha ubiperi admatecha al haadama asher nishba Yahveh laavotecha latet lach.
This verse describes a blessing from Yahveh. 'Vehoteircha' means 'and may He leave for you.' 'Letovah' means 'for good.' 'Biperi bitnecha' means 'in the fruit of your womb'. 'Ubiperi behemtecha' means 'and in the fruit of your livestock'. 'Ubiperi admatecha' means 'and in the fruit of your land'. 'Al haadama' means 'upon the land'. 'Asher nishba' means 'which He swore'. 'Laavotecha' means 'to your fathers'. 'Latet lach' means 'to give to you'.
[DEU.28.12] Yahveh will open for you his good treasure, the heavens, to give rain to your land in its time, and to bless all the work of your hands. You will lend to many nations, but you will not borrow. [§]
yif-takh yeh-vah le-kha et-o-tsa-ro ha-tov et-ha-sha-mai-im la-tet matar-art-kha be-itto u-le-va-rech et kol-ma-aseh ya-de-kha ve-hil-vi-ta go-yim ra-bim ve-ata lo til-veh.
This verse speaks of Yahveh opening his good treasure, the heavens, to give rain to your land in its time and to bless all the work of your hands. It further states that you will lend to many nations, but you will not borrow.
[DEU.28.13] And Yahveh will make you the head and not the tail. You will be only above, and not below, because you listen to the commands of Yahveh, the Gods your God, which I command you today to keep and to do. [§]
oo-nen-tah-chah yeh-vah-veh leh-rosh veh-loh leh-zah-nav veh-ha-yee-tah rah-k leh-mah-lah veh-loh tee-heh leh-mah-tah kee-tee-shmah-jah eh-leh mitz-voht yeh-vah-veh eh-loh-hay-chah ah-shehr ah-noh-kee metzav-chah hah-yohm leesh-mor veh-lah-ah-soh.
This verse contains several key names for God. "YHVH" is consistently translated as "Yahveh". "Elohim" (implied in "Eloheyka") is translated as "the Gods". The verse speaks of a blessing of being at the top and not the bottom, contingent upon obedience to Yahveh's commands.
[DEU.28.14] And you shall not turn aside from any of the things which I am commanding you today, to the right hand or to the left, to go after other gods to serve them. [§]
v'lo tasur mi kol had'varim asher anokhi metzaveh et'hem hayom yamin u'smol lelechet acharei elohim acherim le'avdam.
This verse contains a command not to deviate from the commands given. 'Tasur' means to turn aside or deviate. 'Elohim acherim' literally means 'gods other'. 'Le'avdam' means 'to serve them'. The verse warns against following and serving other gods.
[DEU.28.15] And it will be, if you do not listen to the voice of Yahveh, the God of you, to keep to do all of his commandments and his statutes, which I command you today, then all these curses will come upon you and overtake you. [§]
ve-ha-yah im-lo tishma be-kol Yahveh Eloheykha lishmor la'asot et-kol-mitzvoteiv ve-chukkotayv asher anokhi metzavekha hayom ubau aleykha kol-haklallot ha'elleh vehisigu-kha.
This verse presents a conditional statement. It states that if one does not listen to the voice of Yahveh, the God of them, and keep to do all of his commandments and statutes which I command them today, then all these curses will come upon them and overtake them.
[DEU.28.16] Cursed are you in the city and cursed are you in the field. [§]
arur atta ba'ir ve'arur atta basadeh
This verse consists of two parallel clauses expressing a curse. 'Arur' means 'cursed'. 'Atta' is 'you'. 'Ba'ir' means 'in the city'. 'Ve' means 'and'. 'Basadeh' means 'in the field'. The structure is a direct address invoking a curse upon someone in both urban and rural settings.
[DEU.28.17] Cursed is the crocodile and its young. [§]
arur tanacha u mishtartecha
This verse consists of several words. "arur" means cursed. "tanacha" is derived from the root tan, meaning to wail, lament, or moan, but in this context refers to a crocodile. "u" means and. "mishtartecha" is a word relating to the female crocodile, its young, or its nest. It is derived from the root sharar, meaning to be crooked or twist, implying the way a crocodile moves or lays.
[DEU.28.18] Cursed is the fruit of your womb and the fruit of your ground, your offspring and the she-goats of your livestock. [§]
a-roo-r pe-ree-bit-ne-cha oo-pe-ree ad-ma-tech shə-gar a-la-fei-cha və-ash-tə-rot tso-ne-cha.
This verse is a curse. "Aroo-r" means cursed. "Pree-bit-ne-cha" refers to the fruit of your womb. "Pree ad-ma-tech" means the fruit of your ground. "Shə-gar" means your offspring/descendants. "A-la-fei-cha" means your thousands (livestock). "Ash-tə-rot tso-ne-cha" refers to your she-goats/female livestock.
[DEU.28.19] Cursed are you when you come in, and cursed are you when you go out. [§]
arur atta bebokecha ve'arur atta betzetecha
This verse contains a curse. "Arur" means cursed. "Atta" means you. "Bebokecha" means in your coming. "Betzetecha" means in your going. The structure is parallel, repeating the curse for both entering and leaving.
[DEU.28.20] Yahveh will send upon you the curse, the confusion, and the rebuke in all that you do, until your destruction and your ruin come quickly because of the wickedness of your deeds, because you have forsaken me. [§]
yəšallach yəhvah | bəḵā ʾet-hamməʾerāh ʾet-hamməhūmāh wəʾet-hammigʿeret bəḵāl-mišlaḥ yādeḵā ʾăšer taʿăśeh ʿad hiššāmedḵā wəʿad-ʾăbādeḵā mahēr mipnē rōʿa maʿălāleḵā ʾăšer ʿăzabtānī
This verse describes a curse being sent upon someone. 'Yəhvah' (Yahveh) will send a curse, confusion, and rebuke upon everything that person does. This will happen quickly because of the wickedness of their deeds and because they have forsaken Yahveh. 'Məʾerāh' refers to a curse or something detestable. 'Məhūmāh' means confusion or turmoil. 'Migʿeret' means rebuke or terror. 'Mišlaḥ yādeḵā' is an idiom meaning 'everything you do' or 'your work'. 'Hiššāmedḵā' means 'your destruction' and 'ʾăbādeḵā' means 'your ruin'.
[DEU.28.21] May Yahveh adhere to you concerning the matter until its completion with you, from the land which you have come to inherit. [§]
yadbek Yahveh bekha et-hadavar ad kaloto otkha me'al ha'adamah asher-ata ba-shamma lerishta
This verse describes Yahveh adhering to a person concerning a matter until it is finished with them, from the land they have come to inherit. "Yadbek" means to cling or adhere. "Yahveh" is the proper name of God. "Bekha" means with you. "Et-hadavar" means the matter. "Ad kaloto" means until its completion. "Otkha" means you. "Me'al ha'adamah" means from the land. "Asher-ata ba-shamma" means which you came to. "Lerishta" means to inherit.
[DEU.28.22] Yahveh will strike you with the fever and with inflammation, and with burning, and with itching, and with the sword, and with blight, and with rust; and they will pursue you until your destruction. [§]
yakkeh Yahveh bashachefet ubakaddachat ubadalleket ubacharchur ubacherev ubashiddafon ubayeraqon urdafu'chah ad avdecha.
This verse details a series of punishments or afflictions that Yahveh will inflict. 'Yakkeh' means 'will strike' or 'will smite'. The following words are all various forms of plagues, weaponry, or pests. 'Urdafu'chah' means 'they will chase you', and 'ad avdecha' means 'until your destruction'.
[DEU.28.23] And your heavens, which are above your head, will be bronze, and the earth which is beneath you will be iron. [§]
vehayu shamecha asher al-roshcha nehoshet vehaharetz asher-tachtecha barzel.
This verse describes a coming judgment where the heavens and the earth will be transformed into metal. 'Shamecha' refers to 'your heavens', 'asher' means 'that' or 'which', 'al-roshcha' means 'above your head', 'nechoshet' means 'bronze' or 'copper', 've' means 'and', 'ha'aretz' means 'the earth', 'tachtecha' means 'below you', and 'barzel' means 'iron'. The verse employs poetic parallelism, stating the fate of both the heavens and the earth.
[DEU.28.24] Yahveh will give the rain of your land as dust and powder from the heavens, descending upon you until your destruction. [§]
yit-ten Yahveh et-me-tar ar-tzekha avak ve-af-ar min-ha-sha-ma-yim ye-red a-leykha ad hish-ma-dekha.
This verse describes a curse where Yahveh will give the rain of your land as dust and powder from the heavens, descending upon you until your destruction. 'Yitten' means 'He will give'. 'Et' is a particle indicating a definite direct object. 'Me-tar' means 'rain'. 'Ar-tzekha' means 'your land'. 'Avak' means 'dust'. 'Ve-af-ar' means 'and powder'. 'Min-ha-sha-ma-yim' means 'from the heavens'. 'Ye-red' means 'will descend'. 'A-leykha' means 'upon you'. 'Ad hish-ma-dekha' means 'until your destruction'.
[DEU.28.25] Yahveh will deliver you into defeat before your enemies. You will face them from one direction, and flee from seven directions before them. And you will become a terror to all the kingdoms of the earth. [§]
yiteneka Yahveh nigaf lifnei oyvekha bederek echad tetzei elav uveshiva derachim tanus lifanav vehayita lezaava lekhol mamlekhot haaretz.
This verse describes a scenario where Yahveh will deliver someone into defeat before their enemies. The person will face their enemies from one direction, but flee from seven directions. As a result, they will become a source of terror to all the kingdoms of the earth. ‘Yitteneka’ means ‘He will deliver you’. ‘Nigaf’ means ‘defeated’. ‘Lifnei oyvekha’ means ‘before your enemies’. ‘Bederek echad’ means ‘by one way’. ‘Tetzei elav’ means ‘you will go out to him’. ‘Ubeshiva derachim’ means ‘and by seven ways’. ‘Tanus lifanav’ means ‘you will flee before him’. ‘Vehayita’ means ‘and you will become’. ‘Lezaava’ means ‘a terror’. ‘Lekhol mamlekhot haaretz’ means ‘to all the kingdoms of the earth.’
[DEU.28.26] And your corpse will be food for all bird of the heavens and for beast of the land, and there is no one to frighten it away. [§]
vehayeta nivlatecha lemaachal lechol of hashamaim ulevhemet haaretz veein macharid.
This verse describes the fate of someone who dies outside of God's favor. 'vehayeta' means 'and it will be'. 'nivlatecha' means 'your corpse'. 'lemaachal' means 'for food'. 'lechol of hashamaim' means 'to all bird of the heavens'. 'ulevhemet haaretz' means 'and to beast of the land'. 'veein macharid' means 'and there is no one to frighten away'. The verse details that the body will be eaten by birds and beasts with no one to bury or protect it.
[DEU.28.27] Yahveh will strike Egypt with boils, and with tumors, and with scab, and with sores, which you will not be able to heal. [§]
yak-kah Yahveh bish-heen mitz-rah-yim u-va-ap-o-leem u-vag-gar-av u-ve-kha-res asher lo-tu-khal le-he-ra-peh.
This verse describes the diseases God will inflict upon Egypt. "yak-kah" means "He will strike". "Yahveh" is the proper name of God. "bish-heen" means "with boils". "mitz-rah-yim" is "Egypt". "u-va-ap-o-leem" means "and with tumors". "u-vag-gar-av" means "and with scab". "u-ve-kha-res" means "and with sores". "asher" means "that" or "which". "lo-tu-khal" means "you will not be able". "le-he-ra-peh" means "to heal".
[DEU.28.28] He will strike you, Yahveh, in madness and in blindness and in confusion of heart. [§]
yakh-keh yeh-vahv beh-shig-gaw-ohn oo-veh-ee-vaw-rohn oo-veh-tim-hohn leh-vahv
This verse describes a state of confusion and delusion inflicted by Yahveh. "Yakhkeh" means 'he will strike' or 'he will smite'. "Yehvahv" is the proper name of God. "BeShiggayon" is translated as 'in madness'. "BeIvaron" is translated as 'in blindness'. "BeTimhon Levav" is translated as 'in confusion of heart'.
[DEU.28.29] And you will be groping at midday, as the blind gropes in the darkness, and you will not succeed in your ways. And you will be merely exploited and plundered all your days, and there will be no deliverer. [§]
vehayita memashes batzaharayim kaasher yemashes haiver baafelah velo tatzlich et derachecha vehayita ach ashuq vezazul kol hayamim veein moshi'a.
This verse describes a state of being lost and unsuccessful, likened to a blind person groping in the darkness. It emphasizes a continual state of being exploited and robbed, with no deliverer. 'Batzaharayim' refers to midday, implying even in broad daylight, one will feel as lost as a blind person in darkness. 'Moshi'a' means deliverer or savior.
[DEU.28.30] A woman will be betrothed, and another man will possess her. A house she will build, and she will not dwell in it. A vineyard she will plant, and she will not profane it. [§]
ish-ah te-a-resh ve-ish a-cher yish-ga-leh-nah, bayit tib-neh ve-lo-te-shev bo, ke-rem ti-ta ve-lo te-chal-leh-nu.
This verse describes a scenario where a woman is married, but another man possesses her. It then speaks of building a house that is not inhabited and planting a vineyard that is not enjoyed. It is a metaphorical depiction of futility and lack of fulfillment.
[DEU.28.31] Your bull is slaughtered before your eyes, and you will not eat from it. Your donkey is stolen from before you, and it will not return to you. Your sheep are given to your enemies, and there is no savior for you. [§]
shor-kha ta-vooch le-ei-ne-cha ve-lo to-chal mi-me-nu; chamor-kha ga-zool mil-fan-ei-cha ve-lo ya-shuv la-ch; tzoan-kha ne-tu-not le-oi-vei-cha ve-ein le-cha mo-shi-a.
This verse describes a situation of utter loss and helplessness. 'Shor-kha' means 'your bull,' 'ta-vooch' means 'slaughtered,' 'le-ei-ne-cha' means 'before your eyes,' 've-lo to-chal mi-me-nu' means 'and you will not eat from it.' 'Chamor-kha' means 'your donkey,' 'ga-zool' means 'stolen,' 'mil-fan-ei-cha' means 'from before you,' 've-lo ya-shuv la-ch' means 'and it will not return to you.' 'Tzoan-kha' means 'your sheep,' 'ne-tu-not' means 'given,' 'le-oi-vei-cha' means 'to your enemies,' 've-ein le-cha mo-shi-a' means 'and there is no savior for you.'
[DEU.28.32] Your sons and your daughters are given to another people, and your eyes see them perishing all day, and there is not for God a hand of yours. [§]
baneekha ubnotekha netunim leam akher veeinekha ro'ot vecholot aleihem kol-hayom ve'ein leEl yadhekha.
This verse describes a situation of loss and powerlessness. 'baneekha ubnotekha' means 'your sons and your daughters'. 'netunim leam akher' means 'given to another people'. 'veeinekha ro'ot' means 'and your eyes see'. 'vecholot aleihem kol-hayom' means 'and they perish to them all day'. 've'ein leEl yadhekha' means 'and there is not for God a hand of yours', which implies a lack of ability or power to intervene.
[DEU.28.33] The fruit of your land and all of your labor will be eaten by a people that you do not know, and you will be only oppressed and broken all the days. [§]
p'ri ad'mat'cha v'chol y'gi'acha yo'chal am asher lo yada'ta v'hayita rak 'ashuq v'ratutz kol hayamim
This verse describes a consequence of disobedience. "P'ri ad'mat'cha" means "fruit of your land". "V'chol y'gi'acha" means "and all your labor". "Yo'chal" means "will eat". "Am asher lo yada'ta" means "a people that you do not know". "V'hayita" means "and you will be". "Rak" means "only". "'Ashuq" means "oppressed". "V'ratutz" means "broken". "Kol hayamim" means "all the days".
[DEU.28.34] And you will be overwhelmed from the sight of your eyes that you will see. [§]
veh-ha-yee-tah me-shoo-gah-ah meem-mar-eh ay-nay-kah ah-sher tee-reh-eh
This verse describes a state of being overwhelmed by a vision. 'Veh-ha-yee-tah' means 'and you will be'. 'Me-shoo-gah-ah' is from the root meaning to be amazed or overcome, here translated as 'overwhelmed'. 'Meem-mar-eh' means 'from the sight of'. 'Ay-nay-kah' means 'your eyes'. 'Ah-sher' means 'that which'. 'Tee-reh-eh' means 'you will see'.
[DEU.28.35] Yahveh will strike you with harmful sores upon the knees and upon the legs, which you will not be able to heal, from the sole of your foot even to your crown. [§]
yakkeh Yahveh bishchin ra ahv-hah-bir-kah-yim ve-ahl-hah-shoh-kah-yim ah-sher loh-too-khal leh-heh-rah-peh meekahf rag-leh-kah ve-ahd kahd-keh-deh-khah.
This verse describes a plague inflicted by Yahveh. ‘Yakkeh’ means ‘He will strike’. ‘Bishchin ra’ means ‘with a harmful boil’ or ‘with evil sores’. ‘Ahv-hah-bir-kah-yim’ means ‘upon the knees’. ‘Ve-ahl-hah-shoh-kah-yim’ means ‘and upon the legs’. ‘Ah-sher loh-too-khal leh-heh-rah-peh’ means ‘which you will not be able to heal’. ‘Meekahf rag-leh-kah’ means ‘from the sole of your foot’. ‘Ve-ahd kahd-keh-deh-khah’ means ‘even to your crown’.
[DEU.28.36] Yahveh will lead you, and the king you establish over you, to a nation that you and your ancestors did not know, and there you will serve the Gods, others, of wood and stone. [§]
yo-lek Yahveh ot-kha, ve-et-mal-ke-kha a-sher ta-kim a-lei-kha el-goi a-sher lo-ya-da-ta at-ta va-a-vo-te-kha, ve-a-vad-ta sham e-lo-him a-che-rim etz va-a-ven.
This verse describes a situation where Yahveh will lead someone and their king to a nation they and their ancestors did not know, where they will serve other gods made of wood and stone. 'yo-lek' means 'he will lead'. 'ot-kha' means 'you'. 'mal-ke-kha' means 'your king'. 'ta-kim' means 'you establish'. 'a-lei-kha' means 'over you'. 'goi' means 'nation'. 'lo-ya-da-ta' means 'you did not know'. 'at-ta' means 'you'. 'va-a-vo-te-kha' means 'and your ancestors'. 've-a-vad-ta' means 'and you will serve'. 'sham' means 'there'. 'e-lo-him' means 'the Gods'. 'a-che-rim' means 'others'. 'etz' means 'wood'. 'va-a-ven' means 'and stone'.
[DEU.28.37] And you will become a wonder, a proverb, and a taunt among all the peoples whom Yahveh leads you there. [§]
veha-yita le-sham-mah le-ma-shal ve-lish-nee-nah be-chol ha-am-mim a-sher ye-na-heg-chah Yahveh sham-mah.
This verse speaks of becoming a wonder, a proverb, and a taunt among all the peoples to whom Yahveh leads you there. 'veha-yita' means 'and you will become'. 'le-sham-mah' means 'to a wonder/astonishment'. 'le-ma-shal' means 'to a proverb/byword'. 've-lish-nee-nah' means 'and to a taunt/reproach'. 'be-chol ha-am-mim' means 'among all the peoples'. 'a-sher ye-na-heg-chah' means 'whom Yahveh leads you'. 'Yahveh' is the proper name of God. 'sham-mah' means 'there'.
[DEU.28.38] You will bring forth many seeds into the field, and you will gather little, for the locust will consume us. [§]
zeh-rah rav to-tzee hah-sah-deh oo-meh-at teh-eh-sof kee yakh-seh-leh-noo hah-ar-beh
This verse discusses a plentiful sowing resulting in a meager harvest due to locusts. "Zeh-rah" means seed or sowing. "Rav" means many or great. "To-tzee" means to bring forth or produce. "Hah-sah-deh" means the field. "Oo-meh-at" means and little. "Teh-eh-sof" means you will gather. "Kee" means for or because. "Yakh-seh-leh-noo" means it will consume us. "Hah-ar-beh" means the locust.
[DEU.28.39] Vineyards you will plant and work them, and wine you will not drink and not store, for the worm will consume it. [§]
kramim titah veavadta veyain lo tishteh velo te'gor ki tochlenu hatola'at
This verse describes a scenario where someone plants vineyards and works them, but does not get to enjoy the wine. Instead, a worm consumes the harvest.
* 'kramim' means vineyards.
* 'titah' means you will plant.
* 'veavadta' means and you will work.
* 'veyain' means and wine.
* 'lo tishteh' means you will not drink.
* 'velo te'gor' means and you will not store.
* 'ki' means for/because.
* 'tochlenu' means it will consume it.
* 'hatola'at' means the worm.
[DEU.28.40] Olives will be yours in all your boundaries, and oil you shall not anoint, because your olives will be shaken off. [§]
zey-teem yih-yu lee-cha bee-chol g'-voo-lech-cha ve-sheh-men lo ta-sook kee yish-shal zay-teh-cha
This verse discusses olives and olive oil. 'Zeytim' means olives. 'Yihyu' means 'will be'. 'Leecha' means 'to you'. 'Beechol' means 'in all'. 'G'vulecha' means 'your boundaries'. 'Ve' is 'and'. 'Shemen' means 'oil'. 'Lo tasook' means 'you shall not anoint'. 'Kee' means 'because'. 'Yishshal' means 'will be shaken'. 'Zaytecha' means 'your olives'. The verse describes a situation where olives will be plentiful but oil will not be used, as the olives themselves will be shaken off or discarded.
[DEU.28.41] Sons and daughters you will bear, but they will not be yours, for they will go into captivity. [§]
ba-neem oo-va-not to-leed ve-lo yih-yu la-ch ki yel-chu ba-she-vee.
This verse uses several names and concepts relating to God and offspring. 'Banim' means 'sons' and 'banot' means 'daughters'. 'Tolid' is a verb meaning 'to bear' or 'to bring forth'. 'Lo yih-yu' means 'will not be'. 'Lach' means 'to you'. 'Ki' means 'for' or 'because'. 'Yel-chu' means 'they will go'. 'Ba-she-vee' means 'into captivity'. The verse describes a situation where someone will have sons and daughters, but those offspring will not remain with them; they will be taken into captivity.
[DEU.28.42] All your trees and the fruit of your land, Yahveh possesses the shadow. [§]
kal-ets-kha u-peri ad-ma-tekhah Yahveh yerash ha-tzil-tzal.
This verse uses several terms relating to possession and God's power. "Kal" means 'all' or 'every'. "Ets" means 'tree'. "Kha" is a possessive pronoun meaning 'your'. "U" means 'and'. "Peri" means 'fruit'. "Admah" means 'ground' or 'land'. "Tekh" is a possessive suffix meaning 'your'. "Yahveh" is the proper name of God. "Yerash" means 'to possess' or 'to inherit'. "Ha-tzil-tzal" means 'the shadow'. Therefore, the verse is describing everything on your land, being possessed by God’s shadow.
[DEU.28.43] The stranger that is within you will rise upon you, step by step, and you will descend below, step by step. [§]
Ha-ger asher be-kir-bekha ya-aleh alekha ma'aleh ma'aleh ve-atah tereed matah matah.
This verse describes a situation where a stranger within you will rise above you, step by step, and you will descend below, step by step. 'Ha-ger' means 'the stranger'. 'Asher' means 'that' or 'which'. 'Be-kir-bekha' means 'in the midst of you' or 'within you'. 'Ya-aleh' means 'he will rise'. 'Alekha' means 'upon you'. 'Ma'aleh ma'aleh' means 'step by step' or 'higher and higher'. 'Ve-atah' means 'and you'. 'Tereed' means 'you will descend'. 'Matah matah' means 'lower and lower' or 'step by step'.
[DEU.28.44] He, Yahveh, will go with you, and you will not go with Him. He, Yahveh, will be the head, and you will be the tail. [§]
hu yalveka ve'ata lo talvena hu yiheye l'rosh ve'ata tiheye lezanav
This verse contains a series of clauses using verbs related to 'to go with' and 'to be'. The names of God appear as 'hu' which is a pronoun meaning 'He', and 'Yalveh'. The verse speaks of a relationship where Yahveh accompanies someone, but they do not accompany Yahveh. It also describes a hierarchical relationship where Yahveh is the head and the other is the tail.
[DEU.28.45] And all these curses will come upon you, pursuing you and overtaking you, until you are destroyed, because you did not listen to the voice of Yahveh, your God, to keep His commandments and His statutes which He commanded you. [§]
uvau alecha kol-hakelalot haeleh urdafuha vehisiguha ad hishmadkha ki-lo shamata bekhol Yahveh Elohimkha lishmor mitzvotav v'chukkotav asher tzivakha.
This verse details a curse that will befall someone who has disobeyed God's commands. It states that all curses will come upon them, they will be pursued and overtaken until they are destroyed. This destruction will occur because they did not listen to the voice of Yahveh, their God, and keep His commandments and statutes which He commanded them.
[DEU.28.46] And it will be in you as a sign and as a wonder, and in your seed until forever. [§]
ve-ha-yu be-cha le-ot u-le-mo-fet u-ve-zar-a-cha ad-o-lam
This verse consists of several words. 've' means 'and'. 'ha-yu' is a form of the verb 'to be', meaning 'will be'. 'be-cha' means 'in you'. 'le-ot' means 'as a sign'. 'u-le-mo-fet' means 'and as a wonder'. 'u-ve-zar-a-cha' means 'and in your seed'. 'ad-o-lam' means 'until forever'. Therefore, the verse discusses something that will be a sign and a wonder in someone and their descendants, continuing indefinitely.
[DEU.28.47] Instead of having served Yahveh, the Gods, your, with joy and with a good heart, in abundance of all things. [§]
tachat asher lo-avadta et-Yahveh Eloheykha besimcha uvetuv levav merov kol.
This verse describes a consequence for failing to serve Yahveh, the Gods, with joy and a good heart, in abundance of all things. "Tachat" means 'instead of' or 'in place of'. "Asher" introduces a clause of reason. "Lo-avadta" means 'you did not serve'. "Et" is a direct object marker. "Yahveh Eloheykha" is 'Yahveh, the Gods, your'. "Besimcha uvetuv levav" is 'with joy and with a good heart'. "Merov kol" is 'abundance of all things'.
[DEU.28.48] And you will serve the enemies whom Yahveh sends against you, with hunger and with thirst and with nakedness and with lack of everything. And He will place a yoke of iron upon your neck until He destroys you. [§]
veavadta et oyvekha asher yishalhenu Yahveh bach berav uvtsama uv’irom uvchoser kol venatan ol barzel al tzavarecha ad hishmido otach.
This verse describes a consequence of disobedience to Yahveh. It states that the people will serve their enemies sent by Yahveh, experiencing hardship like hunger, thirst, nakedness, and lack of everything. A yoke of iron will be placed upon their necks until they are destroyed.
[DEU.28.49] Yahveh will lift up against you a nation from far away, from the end of the earth, as an eagle circles before it descends to its prey, a nation whose language you will not understand. [§]
yissa' yevaveh 'aleykha goy merachok miketze ha'aretz ka'asher yid'eh hannasheer goy asher lo tishma' leshono.
This verse describes God raising up a nation from afar, comparing it to how an eagle circles before descending to catch its prey. It is a nation whose language will be unintelligible to those affected.
[DEU.28.50] A strong-faced nation, which does not show favor to the elder, nor will it spare the young one. [§]
goy az panim asher lo-yisa panim lezaken venaar lo yachon.
This verse describes a nation that shows no favoritism. "Goy" means nation or people. "Az" means strong or bold. "Panim" means faces, but is used here to mean favor or respect. "Asher" means which or that. "Lo-yisa panim" literally means will not lift faces, meaning will not show favor. "Lezaken" means to the elder. "Venaar" means and the young one. "Lo yachon" means will not spare or show mercy. The negative construction is common in this context.
[DEU.28.51] And you will eat the produce of your livestock and the produce of your land until you are destroyed, leaving for you no grain, no wine, and no oil. Your thousands of livestock and your goats will be consumed, until they destroy you. [§]
ve’akhal peri behemt’kha u’peri adamatekha ad hishm’dekha asher lo yash’ir lekha dagan tirosh veyitzhar sh’gar alafeikha ve’ashtrot tzonkha ad ha’avidu otakh.
This verse describes a curse where all the produce of one's livestock and land will be consumed, leaving nothing remaining. 'Behemt’kha' refers to your livestock. 'Peri adamatekha' means the fruit of your land. 'Dagan' is grain. 'Tirosh' is wine. 'Yitzhar' is oil. 'Sh’gar' means your thousands (of livestock). 'Ashtrot' are your goats. 'Ha’avidu otakh' means they will destroy you.
[DEU.28.52] And He will confine you at all your gates until the descent of your high walls and the strongholds in which you trust throughout your land. And He will confine you at all your gates throughout your land, which Yahveh, the Gods, your God, has given to you. [§]
vehetsar lecha bechol sh’arecha ad redet homotekha haga’vohot vhab’tsurot asher ata boteach bahen bechol artzekha vehetsar lecha bechol sh’arecha bechol artzekha asher natan Yahveh Eloheykha lach.
This verse speaks of siege and distress coming upon a people. 'Vehetsar' means 'and He will confine'. 'Lecha' means 'to you'. 'Sh’arecha' means 'your gates'. 'Ad redet' means 'until the descent'. 'Homotekha' means 'your walls'. 'Hag’vohot' means 'the high ones'. 'Vhab’tsurot' means 'and the strongholds'. 'Asher ata boteach bahen' means 'in which you trust'. 'Bechol artzekha' means 'throughout your land'. 'Natan Yahveh Eloheykha lach' means 'Yahveh, the Gods, your God, has given to you'. The verse is repetitive, emphasizing the thoroughness of the coming confinement.
[DEU.28.53] And you will eat the fruit of your womb, the flesh of your sons and your daughters, which Yahveh the Gods gave to you, in the siege and in the distress that your enemy causes to you. [§]
ve-akhalta peri-vitnekha besar baneikha u-vnotekha asher natan lekha Yahveh Elohim bekhaatzor u-vematzok asher yatziyk lekha oyvekha.
This verse describes a horrifying consequence of siege and hardship. It states that a person will eat the fruit of their womb (their children) – both sons and daughters – that Yahveh the Gods gave to them, during a siege and hardship that their enemy caused them.
[DEU.28.54] The soft man in you, and the delight is very great. His eye will observe his brother, and the wife of his bosom, and the remainder of his sons that he will leave. [§]
ha'ish harakh bekha, veha'enog me'od, terah eino be'akhiv uveshet kheiko uveyeter banav asher yotir.
This verse describes the softer, younger son, and how his eyes will be drawn to his brother and his brother’s wife, and to the rest of his sons who are left behind. 'Ha'ish' means 'the man'. 'Harakh' means 'the soft one' or 'the tender one'. 'Bekha' means 'in you'. 'Veha'enog' means 'and the delight'. 'Me'od' means 'very'. 'Terah' means 'to see' or 'to observe'. 'Eino' means 'his eye'. 'Be'akhiv' means 'in his brother'. 'Uveshet kheiko' means 'and in the wife of his bosom'. 'Uveyeter banav' means 'and in the remainder of his sons'. 'Asher yotir' means 'that he will leave'.
[DEU.28.55] From giving to one of them from the flesh of their sons, which one will eat, without leaving anything for them at all, in siege and in distress, which your enemy will cause you at all your gates. [§]
mi-teet | le-ah-had mee-hem mee-bes-sar ba-nav-yiv a-sher yo-chel mee-bli hish-eer-lo kol be-ma-tzor u-ve-ma-tzok a-sher ya-tzee-k le-cha oy-ve-cha be-chol she-ah-ray-cha.
This verse describes a scenario of extreme siege and hardship. Someone is giving meat from their sons to be eaten, leaving nothing for that person. This is occurring within the context of an enemy causing distress at all your gates.
[DEU.28.56] Her softness is in you, and her delight, whose foot has not tested anything on the earth from delight and from longing. She will cast her eye on a man of her embrace, and on her son, and on her daughter. [§]
ha-rakkah be-kha ve-ha-anugah asher lo nis-tah kaf-raglah ha-tseig al-ha-aretz mehith-aneig umeroch terah einah be-ish cheiqah uvivnah uvittah
This verse describes a woman who has not known a man. 'ha-rakkah' refers to her softness or delicacy. 've-ha-anugah' refers to her pleasantness or delight. 'asher lo nis-tah kaf-raglah' means 'whose foot has not tested' – a euphemism for not having known a man. 'ha-tseig' refers to something presented or offered. 'al-ha-aretz' means 'on the earth'. 'mehith-aneig umeroch' means 'from delight and from longing'. 'terah einah' means 'she will cast her eye'. 'be-ish cheiqah' means 'on a man of her embrace' or 'on her husband'. 'uvivnah uvittah' means 'and on her son and on her daughter'.
[DEU.28.57] And in her distress, the one coming forth between her legs, and in her sons whom she bears, for she will eat them in lack of everything, in secrecy, in a siege and in hardship, which your enemy will cause you at your gates. [§]
u-veshilyata-hah yo-tse-t me-bein rag-lei-hah u-ve-va-nei-hah asher te-led ki-to-chle-m be-choser-kol ba-sa-ter be-ma-tzor u-ve-ma-tzok asher ya-tzik le-chah oyev-chah bi-she-a-rei-chah
This verse describes a horrific act of desperation during a siege. A mother consumes her own children due to extreme famine and hardship brought on by an enemy at the city gates. 'Shilyata' refers to the afterbirth, and is used metaphorically to refer to the children themselves. The verse uses vivid and disturbing imagery to emphasize the utter devastation of the siege.
[DEU.28.58] If you do not observe to do all the words of this instruction that are written in this book, to fear this revered and awesome name, Yahveh your Gods. [§]
im-lo tishmor la'asot et-kol-divrei hat-torah ha-zot ha-ktuvim ba-sefer ha-zeh le-yir'ah et-ha-shem ha-nikbad ve-ha-nora ha-zeh et Yahveh elohecha.
This verse contains a conditional statement. 'Im-lo' signifies 'if not'. It details a consequence of failing to observe all the words of the Torah (instruction/law). 'Ha-shem ha-nikbad ve-ha-nora ha-zeh' refers to 'this revered and awesome name', and 'Elohecha' means 'your God'.
[DEU.28.59] And Yahveh will perform wonders, your plagues and the plagues of your offspring, great and faithful plagues, and evil and faithful diseases. [§]
ve-hee-pla Yahveh et-mak-kote-kha, ve-et mak-kot zare-kha, mak-kot ged-o-lot ve-ne-e-ma-not, va-chol-ayim ra-im ve-ne-e-ma-nim.
This verse describes the plagues that Yahveh will inflict. 'Ve-hee-pla' means 'and Yahveh will wonder/perform wonders'. 'Et-mak-kote-kha' means 'your plagues'. 'Ve-et mak-kot zare-kha' means 'and the plagues of your seed/offspring'. 'Mak-kot ged-o-lot ve-ne-e-ma-not' means 'great and faithful plagues'. 'Va-chol-ayim ra-im ve-ne-e-ma-nim' means 'and evil and faithful diseases'. The verse is a declaration of divine punishment and the consistency of that punishment across generations.
[DEU.28.60] And God will restore to you all the diseases of Egypt which you feared before them, and they will cling to you. [§]
ve-heshiv be-cha kol-mad-veh mitz-rayim asher ya-gor-ta mip-neh-hem ve-dav-ku ba-cha.
This verse describes God restoring all the diseases of Egypt that were inflicted upon those who opposed Israel. It also states that the people will cling to you (Moses). 'Ve' means 'and'. 'Heshiv' means 'restore'. 'Be-cha' means 'in you'. 'Kol' means 'all'. 'Madveh' means 'diseases'. 'Mitzrayim' is 'Egypt'. 'Asher' means 'which'. 'Ya-gor-ta' means 'you feared'. 'Mip-neh-hem' means 'before them'. 'Ve-dav-ku' means 'they will cling'. 'Ba-cha' means 'to you'.
[DEU.28.61] Also, every sickness and every plague which is not written in this book of the Law, Yahveh will remove from upon you until your destruction. [§]
gam kol-holi vekol-makah asher lo katuv be sefer ha torah ha zot ya’elem Yahveh alecha ad hishmadcha.
This verse speaks of diseases and plagues. 'Gam' means 'also' or 'even'. 'Kol' means 'all'. 'Holi' refers to sickness or disease. 'Makah' refers to a plague or strike. 'Asher' means 'which' or 'that'. 'Lo katuv' means 'not written'. 'Be sefer' means 'in the book'. 'Ha torah' means 'the law' or 'the teaching'. 'Ha zot' means 'this'. 'Ya’elem' means 'will vanish' or 'will be removed'. 'Yahveh' is the proper name of God. 'Alecha' means 'upon you'. 'Ad' means 'until'. 'Hishmadcha' means 'your destruction'.
[DEU.28.62] And you will remain in few numbers, instead of how you were, like the stars of the heavens for many, because you did not hear the voice of Yahveh, the Gods of you. [§]
ve-nish-ar-tem bi-meh-tei me-at ta-chat ah-sher hay-ee-tem ke-koch-avei ha-sha-ma-yim la-rov ki-lo sha-ma-ta be-kol Yahveh Elohei-cha.
This verse describes a reduction in the number of descendants of Israel due to their disobedience. 've-nish-ar-tem' means 'and you will remain'. 'bi-meh-tei me-at' means 'in few numbers'. 'ta-chat ah-sher hay-ee-tem' means 'instead of how you were'. 'ke-koch-avei ha-sha-ma-yim' means 'like the stars of the heavens'. 'la-rov' means 'for many'. 'ki-lo sha-ma-ta' means 'because you did not hear'. 'be-kol Yahveh Elohei-cha' means 'the voice of Yahveh, the Gods of you'.
[DEU.28.63] And it will be, as Yahveh rejoiced over you to do you good and to multiply you, so Yahveh will rejoice over you to destroy you and to annihilate you, and you will be removed from the land that you came to inherit. [§]
vehayah ka'asher sas Yahveh aleichem lehitiv etchem ulharbot etchem ken yasish Yahveh aleichem leha'avid etchem ulhashmid etchem venissachtem me'al ha'adamah asher atah ba shamah lirista
This verse describes a conditional outcome based on obedience or disobedience. It states that just as Yahveh previously rejoiced to do good for them and multiply them, so too Yahveh will rejoice to destroy and annihilate them, and they will be removed from the land they came to inherit, should they disobey. The verse emphasizes the direct agency of Yahveh in both blessing and cursing.
[DEU.28.64] And Yahveh will scatter you among all the peoples, from the end of the earth to the end of the earth, and you will serve there other Gods that you and your fathers have not known, wood and stone. [§]
vehifitzeka Yahveh bechol haammim miketze haaretz vead ketze haaretz veavadta sham elohim acherim asher lo yadaata ata vaavoteka etz vaaven.
This verse describes a consequence of disobedience - scattering among the nations and worshipping other gods. 'Vehifitzeka' means 'and Yahveh will scatter you'. 'Bechol haammim' means 'among all the peoples'. 'Miketze haaretz vead ketze haaretz' means 'from the end of the earth to the end of the earth'. 'Veavadta sham elohim acherim' means 'and you will serve there other Gods'. 'Asher lo yadaata ata vaavoteka' means 'that you and your fathers have not known'. 'Etz vaaven' means 'wood and stone'.
[DEU.28.65] Among those nations, you will not find relief, and there will be no rest for the sole of your foot. And Yahveh will grant you there a trembling heart, exhaustion of eyes, and anguish of soul. [§]
oo-vah-go-yim ha-hem lo tar-gee-ah ve-lo yih-yeh ma-noch le-kaf-rah-gleh ve-nah-tan Yahveh le-chah sham lev rag-gaz ve-kil-yon ein-ah-yim ve-da-avon nafesh.
This verse speaks of a condition where one will find no rest among the nations. It describes a state of restlessness, fear, and despair granted by Yahveh. 'Bagoyim' means 'among the nations'. 'Tar-gee-ah' refers to finding relief or rest. 'Kaf-rah-gleh' means 'the sole of your foot'. 'Lev rag-gaz' signifies a trembling heart or anxiety. 'Kil-yon ein-ah-yim' means 'failure of eyes' or exhaustion. 'Da-avon nafesh' means 'anguish of soul'.
[DEU.28.66] And your lives will be hanging before you, and you will fear night and day, and you will not believe in your lives. [§]
vehayu chayecha telu'im lecha minneged ufachadta layla veyomam velo ta'amin bechayecha.
This verse speaks of a consequence of disobedience, where a person's life will hang precariously before them, filled with fear and lacking trust in their own continued existence. 'Vehayu' means 'and they will be'. 'Chayecha' means 'your lives'. 'Telu'im' means 'hanging'. 'Lecha' means 'to you'. 'Minneged' means 'before you'. 'Ufachadta' means 'and you will fear'. 'Layla veyomam' means 'night and day'. 'Velo ta'amin' means 'and you will not believe'. 'Bechayecha' means 'in your lives'.
[DEU.28.67] In the morning you will say, “If only it were evening,” and in the evening you will say, “If only it were morning,” from the fear of your heart that you fear and from the sight of your eyes that you see. [§]
Ba-boker to-mar mi-yitten erev u-va-erev to-mar mi-yitten boker mi-pachad le-vav-cha asher tif-chad u-mi-mar-eh ein-ey-cha asher tir-eh.
This verse describes a cycle of wishing for the opposite of the present time. ‘Ba-boker’ means ‘in the morning’, ‘to-mar’ means ‘you will say’, ‘mi-yitten’ means ‘who will give’ or ‘if only’, ‘erev’ means ‘evening’, ‘va-erev’ means ‘and in the evening’, ‘boker’ means ‘morning’, ‘mi-pachad’ means ‘from fear’, ‘le-vav-cha’ means ‘of your heart’, ‘asher’ means ‘that’ or ‘which’, ‘tif-chad’ means ‘you fear’, ‘u-mi-mar-eh’ means ‘and from the sight’, ‘ein-ey-cha’ means ‘of your eyes’, and ‘tir-eh’ means ‘you see’. The verse speaks of being anxious and desiring escape from the present.
[DEU.28.68] And Yahveh will return you to Egypt by ships, along the path that I told you, you will not see it again. And you will be sold there to your enemies for slaves and for handmaids, and there will be no buyer. [§]
vehishivcha Yahveh mitzrayim baaniyot, baderech asher amarti lecha, lo tosef od lir'otah. vehitmakhertem sham le'oyveicha la'avadim ulishfachot ve'ein koneh.
This verse describes Yahveh returning the people to Egypt by ships, along the path previously communicated. There, they will be sold into slavery to their enemies, and no one will purchase their freedom.
[DEU.28.69] These are the words of the covenant that Yahveh commanded Moses to establish with the people of Israel in the land of Moab, besides the covenant that He established with them at Horeb. [§]
eh-leh dee-vrei ha-breet ah-sher tzee-vah Yahveh et Moshe leek-rot et benee Yisrael beh-eretz Mo-av mil-vad ha-breet ah-sher kah-rat it-tam beh-kho-rev.
This verse introduces the terms of the covenant that Yahveh commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant He had already made with them at Horeb.
DEU.29
[DEU.29.1] And Moses called to all Israel and said to them, "You have seen all that Yahveh did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land." [§]
Va-yik-ra Moshe el kol Yisrael va-yomer alehem, Atem re’item et kol asher asa Yahveh le’eineichem be’eretz Mitzrayim, le-Par’oh u-le-kol avadav u-le-kol artzo.
This verse recounts Moses addressing all of Israel, reminding them of what Yahveh did before their eyes in the land of Egypt, to Pharaoh, to all his servants, and to all his land. 'Va-yik-ra' means 'and called'. 'Moshe' is Moses. 'El kol Yisrael' means 'to all Israel'. 'Va-yomer alehem' means 'and said to them'. 'Atem' means 'you'. 'Re’item' means 'you saw'. 'Et kol asher asa' means 'all that He did'. 'Yahveh' is the proper name of God. 'Le’eineichem' means 'before your eyes'. 'Be’eretz Mitzrayim' means 'in the land of Egypt'. 'Le-Par’oh' means 'to Pharaoh'. 'U-le-kol avadav' means 'and to all his servants'. 'U-le-kol artzo' means 'and to all his land'.
[DEU.29.2] The great journeys that your eyes saw, those are the signs and the great wonders. [§]
hamassot hagedolot asher rau einecha haotot vehamoftim hagedolim hahem.
This verse describes the great signs and wonders that were seen. Let's break down the words: 'hamassot' means 'the journeys' or 'the departures', 'hagedolot' means 'the great ones', 'asher' means 'that' or 'which', 'rau' means 'saw', 'einecha' means 'your eyes', 'haotot' means 'the signs', 'vehamoftim' means 'and the wonders', 'hagedolim' means 'the great ones', 'hahem' means 'those' or 'they'.
[DEU.29.3] And Yahveh has not given to you a heart to know, and eyes to see, and ears to hear, until this day. [§]
Velo natan Yahveh lachem lev lada’at ve’einayim lir’ot ve’oznayim lishmoa ad hayom hazeh.
This verse describes God withholding understanding, sight, and hearing from a people until a specific day. 'Velo natan' means 'and did not give'. 'Yahveh' is the proper name of God. 'Lachem' means 'to you'. 'Lev' is 'heart' representing understanding. 'Lada’at' means 'to know'. 'Ve’einayim' means 'and eyes'. 'Lir’ot' means 'to see'. 'Ve’oznayim' means 'and ears'. 'Lishmoa' means 'to hear'. 'Ad hayom hazeh' means 'until this day'.
[DEU.29.4] And I led you all forty years in the wilderness. Your garments did not wear out from upon you, and your sandals did not wear out from upon your feet. [§]
Va'olech etchem arba'im shanah bamidbar, lo-balu salmoteichem me'aleichem, v'na'alecha lo-balta me'al raglecha.
This verse recounts God's care for the Israelites during their forty years in the wilderness. 'Va'olech' means 'and I led'. 'Etchem' means 'you all'. 'Arba'im shanah' means 'forty years'. 'Bamidbar' means 'in the wilderness'. 'Lo-balu' means 'did not wear out'. 'Salmoteichem' means 'your garments'. 'Me'aleichem' means 'from upon you'. 'V'na'alecha' means 'and your sandals'. 'Lo-balta' means 'did not wear out'. 'Me'al raglecha' means 'from upon your feet'.
[DEU.29.5] You have not eaten bread, nor have you drunk wine or strong drink, in order that you may know that I, Yahveh, am your God. [§]
lekhem lo akaltem veyayin veshekar lo shtitem lema'an ted'u ki ani Yahveh Eloheikhem.
This verse is a rhetorical statement by Yahveh to the Israelites. It states they did not consume bread, wine, or strong drink, and the purpose of this deprivation was so they would know that Yahveh is their God.
[DEU.29.6] And you came to this place, and Sichon, king of Heshbon, and Og, king of Bashan, came out to meet us for battle, and we defeated them. [§]
va-ta-vo-u el-ha-ma-kom ha-zeh va-ye-tseh si-chon me-lech-chesh-bon ve-og me-lech-ha-bash-an li-kre-at-e-nu la-mil-cha-mah va-na-chem.
This verse describes the Israelites arriving at a certain place and encountering Sichon, king of Heshbon, and Og, king of Bashan, who came out to fight them. The Israelites then defeated them.
[DEU.29.7] And we took their land and we gave it for an inheritance to Reuben and to Gad and to half the tribe of Manasseh. [§]
va-nik-kach et artz-am va-nit-nah-ah le-na-cha-lah le-rau-ve-nee ve-la-ga-dee ve-la-cha-tzee sheh-vet ha-me-na-shee
This verse describes the allocation of land. "va-nik-kach" means 'and we took'. "artz-am" means 'their land'. "va-nit-nah-ah" means 'and we gave'. "le-na-cha-lah" means 'for inheritance'. "le-rau-ve-nee" means 'to Reuben'. "ve-la-ga-dee" means 'and to Gad'. "ve-la-cha-tzee sheh-vet ha-me-na-shee" means 'and to half the tribe of Manasseh'.
[DEU.29.8] And you will keep the words of the covenant this, and you will do them, in order that you will make prosper all that you do. [§]
oo-sh’mar-tem et-dee-vrei ha-b’reet ha-zo’at va-ah-seem otam l’ma-ahn tash-kee-loo et kol-ah-sher ta-ah-so’n.
This verse consists of several components. 'oo-sh’mar-tem' means 'and you will keep'. 'et-dee-vrei' means 'the words of'. 'ha-b’reet' means 'the covenant'. 'ha-zo’at' means 'this'. 'va-ah-seem' means 'and you will do'. 'otam' means 'them'. 'l’ma-ahn' means 'in order that'. 'tash-kee-loo' means 'you will make prosper'. 'et kol-ah-sher' means 'all that'. 'ta-ah-so’n' means 'you will do'. Therefore, the verse describes keeping the words of the covenant and doing them so that all that one does will prosper.
[DEU.29.9] You are standing today, all of you, before Yahveh, your Gods, your heads, your tribes, your elders, and your officers, all the men of Israel. [§]
atem nitzavim hayom kulkem lifnei yahveh eloheichem, rasheichem shivteichem zikneichem veshotreichem kol ish yisrael.
This verse addresses the Israelites gathered before God. "Atem" means "you" (plural). "Nitzavim" means "standing". "Hayom" means "today". "Kulkem" means "all of you". "Lifnei" means "before". "Yahveh" is the proper name of God. "Eloheichem" means "your Gods". "Rasheichem" means "your heads". "Shivteichem" means "your tribes". "Zikneichem" means "your elders". "Veshotreichem" means "and your officers". "Kol ish yisrael" means "all the men of Israel".
[DEU.29.10] Your children, your wives, and your sojourner who is in the midst of your camp, from he who chops your wood even to he who draws your water, are exempt. [§]
tap-chem ne-shee-chem ve-ger-cha a-sher be-ke-rev ma-cha-ne-cha mee-chot-ev eh-tsei-cha ad sho-ev mee-mei-cha.
This verse details who is exempt from military service. 'Tap-chem' refers to your children. 'Ne-shee-chem' refers to your wives. 'Ve-ger-cha' refers to your sojourner. 'A-sher' means 'who' or 'that'. 'Be-ke-rev' means 'in the midst of'. 'Ma-cha-ne-cha' means 'your camp'. 'Mee-chot-ev' means 'he who chops'. 'Eh-tsei-cha' means 'your wood'. 'Ad' means 'even to' or 'until'. 'Sho-ev' means 'he who draws'. 'Mee-mei-cha' means 'your water'. The verse lists those exempt as your children, your wives, your sojourner who is in the midst of your camp, from he who chops your wood even to he who draws your water.
[DEU.29.11] Regarding your crossing, in the covenant of Yahveh, your God, and in his oath, that Yahveh, your God, makes with you today. [§]
le-'av'rachah bib'rit Yahveh Elohey'cha u'be'alatoh asher Yahveh Elohey'cha koret im'cha hayom.
This verse discusses a covenant. 'le-'av'rachah' means 'for your passing,' or 'regarding your crossing.' 'bib'rit' is 'in covenant.' 'Yahveh Elohey'cha' is 'Yahveh, your God.' 'u'be'alatoh' means 'and in his oath.' 'asher' means 'that.' 'koret' means 'cuts' or 'makes' (a covenant). 'im'cha' is 'with you.' 'hayom' means 'today.' The phrase 'cuts a covenant' is an idiom for making a covenant.
[DEU.29.12] For the purpose of establishing you today as a people, and He will be to you as the Gods, as He spoke to you, and as He swore to your fathers, to Abraham, to Isaac, and to Jacob. [§]
lə-ma-’an ha-qim-ō-ṯ-ḵā hay-yōm lō lə-’am vē-hū yi-h’yē-l’ḵā lə-’elōhim ka-’ă-šer dib-ber-lāḵ və-ka-’ă-šer niš-ba’ la-’ă-vō-tēḵā lə-’ăv-rā-hām lə-yiz-ḥāq ū-lə-ya-’ă-qōv
This verse outlines the purpose of God's actions towards Israel – to establish them as His people and to be their God, fulfilling promises made to their ancestors Abraham, Isaac, and Jacob. 'Lə-ma-’an' means 'in order that' or 'for the purpose of'. 'ha-qim-ō-ṯ-ḵā' means 'to establish you'. 'hay-yōm' means 'today'. 'lə-’am' means 'as a people'. 'yi-h’yē-l’ḵā' means 'He will be to you'. 'lə-’elōhim' means 'as the Gods'. 'ka-’ă-šer' means 'as'. 'dib-ber-lāḵ' means 'He spoke to you'. 'niš-ba’' means 'He swore'. 'lə-’ă-vō-tēḵā' means 'to your fathers'.
[DEU.29.13] And not with you alone am I making this covenant and this oath. [§]
v'lo itch'chem l'vad'chem anochi koreth et-hab'rith haz'zot v'et-ha'alah haz'zot.
This verse comes from Exodus 3:15. 'v'lo' means 'and not'. 'itch'chem' means 'with you'. 'l'vad'chem' means 'only with you'. 'anochi' means 'I'. 'koreth' means 'cut' or 'make'. 'et' is a grammatical marker. 'hab'rith' means 'the covenant'. 'haz'zot' means 'this'. 'ha'alah' means 'the oath'. The verse essentially states that the covenant and the oath are not solely with those present, but extend beyond them.
[DEU.29.14] For those who are here with us today, standing before Yahveh the Gods our, and those who are not here with us today. [§]
kee et-asher yeshno poh immanu omed hayyom lifnei Yahveh Elohimenu ve'et asher eynennu poh immanu hayyom.
This verse discusses those who are present and those who are not. "kee" means "for" or "because". "et" is a particle marking the definite object. "asher" means "which" or "who". "yeshno" means "they are". "poh" means "here". "immanu" means "with us". "omed" means "standing". "hayyom" means "today". "lifnei" means "before". "Yahveh" is the proper name of God. "Elohimenu" means "the Gods our". "ve'et" means "and". "eynenno" means "they are not". This verse distinguishes between those who are present and those who are absent on this day, before the Gods our.
[DEU.29.15] For you know that we lived in the land of Egypt, and that we passed through in the midst of the nations which you passed through. [§]
kee-ah-tem yeh-dah-tem et ah-sher-yah-shahv-noo beh-eretz mitz-rah-yim veh-et ah-sher-ah-var-noo beh-keh-rev hah-goy-im ah-sher ah-var-tem
This verse discusses remembering past experiences. 'Kee' means 'for' or 'indeed'. 'Atem' refers to 'you' (plural). 'Yedahtem' means 'you knew'. 'Et' is a particle marking the direct object. 'Asher' means 'that' or 'which'. 'Yashavnu' means 'we sat' or 'we lived'. 'Be'eretz' means 'in the land of'. 'Mitzrayim' is the name 'Egypt'. 'Avar-noo' means 'we passed through'. 'Be-kerev' means 'in the midst of'. 'Ha-goyim' means 'the nations'. 'Avar-tem' means 'you passed through'. The verse is essentially saying 'For you know that we lived in the land of Egypt, and that we passed through in the midst of the nations which you passed through.'
[DEU.29.16] And you saw their abominations and their idols, wood and stone, silver and gold, which were with them. [§]
va-ti-reu et-shik-ku-tze-hem ve-et gil-lu-lei-hem etz va-even kesef ve-zahav asher im-ma-hem.
This verse describes seeing the abominations and idols of others. 'Shikkutzim' refers to abominations or detestable things. 'Gilulim' are idols, or graven images. 'Etz' means tree, 'even' means stone, 'kesef' means silver, and 'zahav' means gold. 'Asher' means 'which' or 'that,' and 'immahem' means 'with them'. The 'et' particles are direct object markers.
[DEU.29.17] Lest there be among you a man or a woman or a family or a tribe whose heart turns today away from Yahveh, our Gods, to go and serve the gods of those nations, lest there be among you a root that bears a head and becomes a curse. [§]
pen-yesh bakhem ish o-ishah o-mishpachah o-shevet asher levavo poneh hayom me'im Yahveh Elohiminu lalechet la'avod et Elohei ha'goyim hahem pen-yesh bakhem shoresh poreh rosh v'la'anah.
This verse is a warning against turning away from Yahveh, the God of Israel, to worship the gods of other nations. It uses several terms for God and refers to the possibility of hidden idolatry taking root within the community. 'Pen' means 'lest' or 'that not'. 'Ish' means 'man'. 'Ishah' means 'woman'. 'Mishpachah' means 'family'. 'Shevet' means 'tribe'. 'Levavo' means 'his heart'. 'Poneh' means 'turns'. 'Me'im' means 'from'. 'Lalechet' means 'to go'. 'La'avod' means 'to serve'. 'Elohei' means 'gods of'. 'Ha'goyim' means 'the nations'. 'Shoresh' means 'root'. 'Poreh' means 'bearing'. 'Rosh' means 'head'. 'V'la'anah' means 'and a curse'.
[DEU.29.18] And it will be, when he hears the words of this curse, that he will bless himself in his heart, saying, "Peace will be with me, for I will walk with the strength of my heart, in order to fully quench my thirst." [§]
ve-ha-ya be-shom'o et-divrei ha-alah ha-zot ve-hitbarech bilvavo le'emor shalom yihyeh-li ki bish'rirut libbi elech lema'an sfot haravah et-hatz'meah.
This verse describes a person hearing the words of a curse, but blessing themselves in their heart, believing peace will be with them because they will walk with a strong heart, in order to fully satisfy their thirst.
[DEU.29.19] Yahveh will not forgive him, because then Yahveh’s anger will smoke, and His jealousy will come upon that person, and all the curse written in this book will settle upon him. And Yahveh will erase his name from under the heavens. [§]
lo-yo-veh yahveh se-lo-ach lo ki az ye-eshan af-yahveh ve-kin-ato ba-ish ha-hu ve-rav-tzah bo kol-ha-alah ha-ktuvah ba-sefer ha-zeh u-machah yahveh et-shmo mitachat ha-shamayim.
This verse describes Yahveh’s unwillingness to forgive. It states that Yahveh’s anger will smoke and His jealousy will come upon the person, and all the curses written in the book will rest upon them. Furthermore, Yahveh will erase that person’s name from under the heavens.
[DEU.29.20] And Yahveh has set him apart for evil from all the tribes of Israel, according to all the curses of the covenant written in this book of the Law. [§]
ve-hiv-dil-lo Yahveh le-ra-ah mik-kol shiv-tei Yis-rae-el ke-kol a-lot ha-brit ha-khtu-vah be-se-fer ha-to-rah ha-zeh
This verse describes Yahveh setting someone apart for evil from all the tribes of Israel, in accordance with all the curses of the covenant written in this book of the Law. 'Ve-hiv-dil-lo' means 'and he has set apart'. 'Yahveh' is the proper name of God. 'Le-ra-ah' means 'for evil'. 'Mik-kol shiv-tei Yis-rae-el' means 'from all the tribes of Israel'. 'Ke-kol a-lot ha-brit' means 'according to all the curses of the covenant'. 'Ha-khtu-vah' means 'the written'. 'Be-se-fer ha-to-rah ha-zeh' means 'in this book of the Law'.
[DEU.29.21] And the last generation, your children, who will arise after you, and the foreigner who will come from a distant land, will see the strikes of that land and its plagues, which Yahveh has made sick within it. [§]
ve-amar ha-dor ha-acharon beneichem asher yakumu me-achareichem ve-ha-nachri asher yavo me-eretz rechokah ve-rau et-makot ha-aretz ha-hi ve-et-tachalu-eiha asher-chillah Yahveh bah.
This verse describes a future generation and foreigners observing the devastation of a land. 'Ha-dor ha-acharon' means 'the last generation', 'beneichem' means 'your children', 'yakumu' means 'they will stand/arise', 'me-achareichem' means 'after you', 'ha-nachri' means 'the foreigner', 'yavo' means 'he will come', 'eretz rechokah' means 'distant land', 'makot ha-aretz' means 'the strikes of the land', 'tachalu-eiha' means 'its plagues', 'chillah Yahveh bah' means 'Yahveh has made sick in it'.
[DEU.29.22] Brimstone and salt burned all its land, it will not be sown and it will not sprout, and no grass will grow in it, like the overthrow of Sodom and Gomorrah. Admah and Zeboim, which Yahveh overthrew in His anger and in His wrath. [§]
gaprit va-melach seraphah kol-artzah lo tizara velo tatzmich velo ya'aleh bah kol-esev kemehepek sodom va'amorah admach utzvoyim asher hafach Yahveh be'apo ubachamato.
This verse describes the destruction of the land, comparing it to the overthrow of Sodom and Gomorrah. 'Gaprit' refers to brimstone or sulfur. 'Melach' means salt. 'Seraphah' means to burn. 'Artzah' means its land. 'Tizara' means it will be sown. 'Tatzmich' means it will sprout. 'Ya'aleh' means it will grow. 'Esev' means grass. 'Mehepek' means overthrow. 'Admach' and 'Tzvoyim' are place names. 'Hafach' means to overthrow or turn upside down. 'Yahveh' is the proper name of God. 'Apo' means anger. 'Chamat' means wrath.
[DEU.29.23] And all the nations will say, "Why has Yahveh done this to this land? What has provoked this great wrath?" [§]
ve'amru kol-hagoyim al-meh asah Yahveh kachah la'aretz hazot meh hori ha'af hagadol hazeh.
This verse describes the nations questioning what Yahveh has done to the land and what has provoked His great wrath. 'Ve'amru' means 'and they will say'. 'Kol-hagoyim' means 'all the nations'. 'Al-meh' asks 'about what?' or 'why?'. 'Asah' means 'did' or 'done'. 'Yahveh' is the proper name of God. 'Kachah' means 'like this' or 'thus'. 'La'aretz hazot' means 'to this land'. 'Meh hori' means 'what has kindled' or 'what provoked'. 'Ha'af hagadol hazeh' means 'this great wrath'.
[DEU.29.24] And they will say concerning that they abandoned the covenant of Yahveh, the God of their fathers, which He made with them when He brought them out of the land of Egypt. [§]
ve'amru al asher azvu et brit Yahveh Elohei avotam asher karat imam behotzio otam me'eretz mitzrayim.
This verse describes people speaking about abandoning the covenant with Yahveh, the God of their ancestors, which He made with them when He brought them out of the land of Egypt. "Ve'amru" means "and they will say." "Asher" means "that" or "which." "Azvu" means "they abandoned." "Brit" means "covenant." "Yahveh" is the proper name of God. "Elohei" means "the God of." "Avotam" means "their fathers." "Karat" means "He made." "Imam" means "with them." "Behotzio" means "when He brought out." "Otam" means "them." "Me'eretz mitzrayim" means "from the land of Egypt".
[DEU.29.25] They went and served the Gods other than themselves, and they bowed down to them. These were the Gods whom they had not known, and to whom no inheritance was given. [§]
vayelchu vayavdu elohim acherim vayishtachavu lahem elohim asher lo yedaum velo chalak lahem.
This verse describes people going and serving other gods, worshipping them, gods that they did not know, and to whom no portion was allotted.
[DEU.29.26] And the anger of Yahveh burned towards that land, to bring upon it all the curses written in this book. [§]
Va-yichar-af Yehveh ba-aretz ha-hi le-havia aleha et kol ha-klelah ha-ktuvah ba-sefer ha-zeh.
This verse describes Yahveh’s anger towards the land and his intention to bring upon it all the curses written in the book. ‘Va-yichar-af’ means ‘and burned the anger of’. ‘Yehveh’ is the proper name of God. ‘Ba-aretz ha-hi’ means ‘in that land’. ‘Le-havia aleha’ means ‘to bring upon her’. ‘Et kol ha-klelah’ means ‘all the curses’. ‘Ha-ktuvah’ means ‘written’. ‘Ba-sefer ha-zeh’ means ‘in this book’.
[DEU.29.27] And Yahveh removed them from their land with anger and with wrath and with great indignation, and he cast them to another land as is this day. [§]
vayitachem Yahveh me'al admatam be'af u'v'chema u'v'ketsef gadol vayashlichem el-eretz acherret kayom hazeh.
This verse describes Yahveh removing people from their land with anger, wrath, and great indignation, casting them into another land as is happening today. 'Vayitachem' means 'and he removed them.' 'Admatam' refers to 'their land.' 'Be'af u'v'chema u'v'ketsef gadol' means 'with anger and with wrath and with great indignation.' 'Vayashlichem' means 'and he cast them.' 'El-eretz acherret' means 'to another land.' 'Kayom hazeh' means 'as is this day.'
[DEU.29.28] The hidden things are to Yahveh, our Gods, and the revealed things are to us and to our sons, forever, to do all the words of this law. [§]
hanistartot layahveh eloheinu vehaniiglot lanu ulebaneinu ad olam laasot et kol divrei hatorah hazot.
This verse discusses the hidden and revealed commandments. 'Hanistartot' refers to the hidden or secret things. 'Layahveh' means 'to Yahveh'. 'Eloheinu' means 'our Gods'. 'Vehaniiglot' means 'and the revealed things'. 'Lanu' means 'to us'. 'Ulebaneinu' means 'and to our sons'. 'Ad olam' means 'to forever' or 'until forever'. 'Laasot' means 'to do'. 'Et kol divrei' means 'all the words of'. 'Hatorah hazot' means 'this law'.
DEU.30
[DEU.30.1] And it will be that when all these things come upon you, the blessing and the curse that I have put before you, you will bring them back to your heart among all the nations where Yahveh your God has dispersed you there. [§]
ve-ha-ya ki-ya-vo-u a-lei-cha kol-ha-de-va-rim ha-ei-leh ha-ve-ra-cha ve-ha-kle-la a-sher na-ta-ti le-fa-nei-cha va-ha-she-vo-ta el-le-va-ve-cha be-chol-ha-go-yim a-sher hi-di-chach Yahveh Elohey-cha sha-ma.
This verse describes a future scenario where all the blessings and curses previously laid out will come upon the listener. It emphasizes that, in the midst of exile and dispersion among the nations, the person will reflect on these things and return to understanding the relationship with Yahveh, their God.
[DEU.30.2] And you shall return to Yahveh, the Gods, and you shall listen to His voice, as all that I command you today, you and your children, with all your heart and with all your soul. [§]
ve-shav-ta ad-ye-ho-vah elo-hei-cha ve-sha-ma-ta be-kol-o ke-chol a-sher a-no-chi me-tzav-cha ha-yom at-ta u-va-nei-cha be-chol-lev-av-cha u-ve-chol-naf-she-cha.
This verse instructs the people to return to Yahveh, their Gods, and to listen to His voice, obeying all the commandments given to them today, both they themselves and their children, with all their heart and all their soul.
[DEU.30.3] And Yahveh the Gods will return your exile, and will have mercy on you, and will return and gather you from all the peoples that Yahveh the Gods your scattered there. [§]
ve-shav Yahveh Elohim-cha et-shevut-cha ve-richam-cha ve-shav ve-kibetz-cha mi-kol-ha-amim asher hefitz-cha Yahveh Elohim-cha shama.
This verse speaks of Yahveh the Gods restoring Israel from exile. ‘ve-shav’ means ‘and will return’. ‘Yahveh Elohim-cha’ means ‘Yahveh the Gods your’. ‘et-shevut-cha’ means ‘your captivity’ or ‘your exile’. ‘ve-richam-cha’ means ‘and will have mercy on you’. ‘ve-shav’ is repeated, meaning ‘and will return’. ‘ve-kibetz-cha’ means ‘and will gather you’. ‘mi-kol-ha-amim’ means ‘from all the peoples’. ‘asher hefitz-cha’ means ‘that scattered you’. ‘Yahveh Elohim-cha’ is repeated, meaning ‘Yahveh the Gods your’. ‘shama’ means ‘there’.
[DEU.30.4] If your scattering should be to the farthest reaches of the heavens, from there Yahveh, your God, will gather you, and from there he will take you. [§]
im-yihyeh niddach'cha bik'tzeh hashamayim misham y'kabetz'cha Yahveh Elohey'cha u'misham yikkachecha.
This verse speaks of God's promise to gather his people even if they are scattered to the farthest reaches of the heavens. 'Im' means 'if'. 'Yihyeh' is a form of 'to be'. 'Niddach'cha' means 'your exile' or 'your scattering'. 'Bik'tzeh' means 'at the end of' or 'to the farthest'. 'Hashamayim' means 'the heavens'. 'Misham' means 'from there'. 'Y'kabetz'cha' means 'he will gather you'. 'Yahveh' is the proper name of God. 'Elohey'cha' means 'your God'. 'U'misham' means 'and from there'. 'Yikkachecha' means 'he will take you'.
[DEU.30.5] And Yahveh, your Gods will bring you to the land which your ancestors inherited, and you shall inherit it. And He will make good with you, and multiply you beyond your ancestors. [§]
vehiviecha Yahveh Eloheykha el-haaretz asher-yarshu avotekha virishta, vehitetivkha vehirbekha meavotekha.
This verse describes God bringing the Israelites to the land inherited by their ancestors, and blessing and multiplying them beyond their ancestors. 'vehiviecha' means 'and He will bring you'. 'Yahveh Eloheykha' is 'Yahveh, your Gods'. 'el-haaretz' means 'to the land'. 'asher-yarshu avotekha' means 'which inherited your ancestors'. 'virishta' means 'and you shall inherit'. 'vehitetivkha' means 'and He will make good with you'. 'vehirbekha' means 'and He will multiply you'. 'meavotekha' means 'from your ancestors'.
[DEU.30.6] And Yahveh the Gods your will fill your heart and the heart of your descendants to love Yahveh the Gods your with all your heart and with all your soul, so that your lives may continue. [§]
oo-mal Yahveh Elohim-kah et-lev-av-kah ve-et lev-av zar-eh-kah le-ah-vah-dah et-Yahveh Elohim-kah be-kol-lev-av-kah oo-ve-kol-nafsh-kah le-ma-an chai-yay-kah
This verse discusses God filling the hearts of people and their descendants with love for God. 'oo-mal' means 'and fill'. 'Yahveh' is the proper name of God. 'Elohim-kah' means 'the Gods your'. 'et-lev-av-kah' means 'your heart'. 've-et lev-av zar-eh-kah' means 'and the heart of your seed/descendants'. 'le-ah-vah-dah' means 'to love'. 'be-kol-lev-av-kah' means 'with all your heart'. 'oo-ve-kol-nafsh-kah' means 'and with all your soul'. 'le-ma-an chai-yay-kah' means 'so that your lives may be'.
[DEU.30.7] And Yahveh, the Gods of you, will give all of these curses upon your enemies and upon those who hate you, who pursued you. [§]
ve-na-tan Yahveh Eloheykha et kol-ha-elot ha-eleh al-oyveycha ve-al-soneycha asher re-da-fucha
This verse describes Yahveh, the Gods of you, giving all of these curses upon your enemies and those who hate you, who pursued you. 'Ve' means 'and'. 'Natan' means 'gave'. 'Yahveh' is the proper name of God. 'Eloheykha' means 'the Gods of you'. 'Et' is a grammatical particle marking the direct object. 'Kol' means 'all'. 'Ha-elot' means 'the curses'. 'Ha-eleh' means 'these'. 'Al' means 'upon'. 'Oyveycha' means 'your enemies'. 'Ve' means 'and'. 'Soneycha' means 'those who hate you'. 'Asher' means 'who'. 'Re-da-fucha' means 'pursued you'.
[DEU.30.8] And you will return and you will hear the voice of Yahveh, and you will do all of his commandments that I command you today. [§]
ve-atah tashuv ve-shama-ta be-kol Yahveh ve-asita et-kol-mitz-vo-tav asher anokhi metzavekha ha-yom.
This verse contains several words that require literal translation. "ve" means "and". "atah" means "you". "tashuv" means "you will return". "shama-ta" means "you will hear". "kol" means "voice". "Yahveh" is the proper name of God. "asita" means "you will do". "mitz-vo-tav" means "his commandments". "asher" means "that". "anokhi" means "I". "metzavekha" means "I command you". "ha-yom" means "today". The verse is a conditional statement: if you return and hear the voice of Yahveh, then you will do all of his commandments that I command you today.
[DEU.30.9] And Yahveh, the Gods, your God will bless all the work of your hands, the fruit of your womb, the fruit of your livestock, and the fruit of your land for good. For Yahveh will return to rejoice over you for good, as he rejoiced over your ancestors. [§]
vehotircha Yahveh Eloheykha bechol ma'aseh yadekha biperi bitnecha ubiperi behemtcha ubiperi adamatecha letovah ki yashuv Yahveh lasus alekha letov kaasher sas al avotekha.
This verse describes a blessing from Yahveh, the Gods, upon the people. It promises success in their work, offspring, livestock, and land. The blessing is contingent upon Yahveh returning to rejoice over them, as he rejoiced over their ancestors. Note the plural 'the Gods' for Elohim, as the original text employs a plural form.
[DEU.30.10] For if you listen to the voice of Yahveh, the Gods, to keep His commandments and His statutes that are written in this book of the law, if you return to Yahveh, the Gods, with all your heart and with all your soul… [§]
ki tishma bekhol YHVH Elohimcha lishmor mitzvotav v’chukkotav hak’tuvah b’sefer ha’torah hazzeh, ki tashuv el-YHVH Elohimcha b’chol-levavcha ub’chol-nafshcha.
This verse discusses obedience to Yahveh, the Gods, and returning to them with all one’s heart and soul. “ki” means “for” or “because.” “tishma” is a verb meaning “you will hear” or “you listen.” “bekhol” means “in the voice of.” “mitzvotav” means “His commandments.” “chukkotav” means “His statutes.” “hak’tuvah” means “that are written.” “b’sefer” means “in the book of.” “ha’torah” means “the law”. “hazzeh” means “this”. “tashuv” means “you return”. “el” means “to”. “b’chol-levavcha” means “with all your heart”. “ub’chol-nafshcha” means “and with all your soul”.
[DEU.30.11] For this commandment that I command you today is not wondrous from you, and it is not distant. [§]
ki hamitzvah hazot asher anokhi metzavecha hayom lo nifleta hi mimcha velo rechokah hi.
This verse discusses a commandment. 'Ki' means 'for' or 'because'. 'Hamitzvah' is 'the commandment'. 'Hazot' means 'this'. 'Asher' means 'that' or 'which'. 'Anokhi' means 'I'. 'Metzavecha' means 'command you'. 'Hayom' means 'today'. 'Lo nifleta' means 'not wondrous' or 'not too difficult'. 'Hi' means 'it'. 'Mimcha' means 'from you'. 'Velo rechokah' means 'and not distant'.
[DEU.30.12] It is not in the heavens, saying, "Who will ascend for us to the heavens and take it for us and make us hear it, and we will do it?" [§]
lo bashamayim hee le'emor mi ya'aleh lanu hashamaymah veyikaheh lanu veyashmi'enu otah vene'asenah.
This verse expresses the idea that God is not found in the heavens, and poses a rhetorical question about who would ascend to the heavens to obtain and communicate God's will, so that it may be done. 'Bashamayim' means 'in the heavens'. 'Hee' means 'it' or 'she'. 'Le'emor' means 'to say' or 'saying'. 'Mi ya'aleh lanu' means 'who will ascend for us'. 'Hashamaymah' means 'the heavens'. 'Veyikaheh lanu' means 'and take it for us'. 'Veyashmi'enu otah' means 'and make us hear it'. 'Vene'asenah' means 'and we will do it'.
[DEU.30.13] And it is not from beyond the sea, to say, "Who will cross to us beyond the sea and take it for us, and make us hear it, and we will do it?" [§]
ve-lo me-ever la-yam hee le-emor mi ya-avor-lanu el-ever ha-yam ve-yi-ka-heh-ha lanu ve-yash-mi-einu otah ve-na-aseh-nah.
This verse describes a questioning regarding obtaining something from across the sea. It asks who will cross the sea to get it for them, make them hear it, and they will then do it. It is a rhetorical question expressing difficulty or impossibility.
[DEU.30.14] For near to you is the thing, very much in your mouth and in your heart to do it. [§]
kee karov eleyka hadavar meod befeecha ubilvavcha laasoto.
The word 'kee' means 'for' or 'indeed'. 'Karov' means 'near'. 'Eleyka' means 'to you'. 'Hadavar' means 'the thing' or 'the word'. 'Meod' means 'very'. 'Befeecha' means 'in your mouth'. 'Ubilvavcha' means 'and in your heart'. 'Laasoto' means 'to do it'. This verse speaks about the proximity of a word or matter to someone, being easily accessible in both speech and thought for the purpose of action.
[DEU.30.15] Behold, I have set before you today the life and the good, and the death and the evil. [§]
Reh natati lifanecha hayom et-hachayim ve'et-hatov ve'et-hamavet ve'et-hara.
This verse presents a choice. "Reh" means "behold" or "see". "Natati" means "I have set". "Lifanecha" means "before you". "Hayom" means "today". "Et" is an untranslatable particle used to mark a direct object. "Hachayim" means "the life". "Ve'et-hatov" means "and the good". "Hamavet" means "the death". "Ve'et-hara" means "and the evil".
[DEU.30.16] This is what I command you today: to love Yahveh, the Gods, to walk in their ways, and to keep their commands, their statutes, and their judgments. Then you will live and increase, and Yahveh, the Gods, will bless you in the land that you are entering to inherit. [§]
asher anochi metzavecha hayom le'ahava et-Yahveh Eloheykha lalechet bidrachav ulismor mitzvotav v'chukkotav umishpatav v'chayita veravita ub'rachakha Yahveh Eloheykha ba'aretz asher-ata va-shama lerishta.
This verse outlines a covenant condition: loving Yahveh, the Gods, walking in their ways, keeping their commands, statutes, and judgments. The promise is life, increase, and blessing from Yahveh, the Gods, in the land they are entering to inherit.
[DEU.30.17] And if your heart turns and you do not listen, then you will be driven away, and you will bow down to the Gods others and serve them. [§]
ve-im-yif-neh lev-av-cha ve-lo tish-mah ve-nid-ach-tah ve-hishtach-av-ita le-eloh-im a-cher-im va-avad-tem.
This verse outlines a consequence of turning away from Yahveh. It describes the act of the heart turning towards other gods, refusing to listen, being driven away, bowing down to other gods, and serving them. 'Levavcha' is 'your heart'. 'Elohim acherim' literally means 'gods other'.
[DEU.30.18] I have declared to you today that you will be utterly ruined. You will not lengthen your days upon the land which you are crossing the Jordan to go to inherit. [§]
higadti lakhem hayom ki avod toavedun lo ta'arichun yamim al ha'adama asher ata over et hayarden labo shama lirishta
This verse contains several names and constructs relating to God. "Hayom" means "today". "Avod toavedun" is a doubled verb meaning utterly destroyed or ruined. "Ata" means "you". "Hayarden" is "the Jordan". "Lirishta" means "to inherit". This is a warning of complete destruction and a shortened lifespan for those who cross the Jordan to inherit the land.
[DEU.30.19] I witness to you today the heavens and the earth. Life and death I have set before you, the blessing and the curse. And you shall choose life, so that you may live, you and your offspring. [§]
ha'eedotee bachem hayom et hashamayim ve'et ha'aretz hachayim vehamavet natati lifanecha habracha vehakelalah ubacharta bachayim lema'an tichyeh ata vezar'echa.
This verse is a declaration of witness and a presentation of choices. 'Ha'eedotee' means 'I have witnessed'. 'Bachem' means 'to you'. 'Hayom' means 'today'. 'Et hashamayim ve'et ha'aretz' means 'the heavens and the earth'. 'Hachayim vehamavet' means 'life and death'. 'Natati lifanecha' means 'I have set before you'. 'Habracha vehakelalah' means 'the blessing and the curse'. 'Ubacharta' means 'and you shall choose'. 'Bachayim' means 'life'. 'Lema'an tichyeh' means 'so that you may live'. 'Ata vezar'echa' means 'you and your offspring'.
[DEU.30.20] To love Yahveh, the Gods, is to hear His voice and to cling to Him, for He is your life and the length of your days, to dwell upon the land that Yahveh swore to your ancestors, to Abraham, to Isaac, and to Jacob, to give to them. [§]
l’ahava et-Yahveh Elohimcha lishmoa b’qolo u’ledavka-vo; ki hu chayecha v’orech yamecha lashevet al-ha’adama asher nishba Yahveh la’avotecha le’Avraham l’Yitzchak u’l’Yaakov latet lahem.
This verse discusses loving Yahveh, the Gods, and obedience as the key to a long life in the promised land. It emphasizes a covenant made with Abraham, Isaac, and Jacob. The phrase 'Elohimcha' indicates 'your Gods' in a possessive sense, but retains the plural form. The repetition of 'Yahveh' is intentional in the original language and is preserved here.
DEU.31
[DEU.31.1] And Moses went and spoke these words to all Israel. [§]
va-yeh-lech Moshe va-ye-da-ber et-ha-de-va-rim ha-eh-leh el-kol Yis-ra-el.
This verse describes Moses going and speaking these words to all of Israel. 'Va-yeh-lech' means 'and he went'. 'Moshe' is the name Moses. 'Va-ye-da-ber' means 'and he spoke'. 'Et' is a grammatical particle. 'Ha-de-va-rim' means 'the words'. 'Ha-eh-leh' means 'these'. 'El' means 'to'. 'Kol' means 'all'. 'Yis-ra-el' is the name Israel.
[DEU.31.2] And he said to them, "I am one hundred and twenty years old today. I am no longer able to go out or come in. And Yahveh said to me, "You shall not cross this Jordan." [§]
vaYomer alehem ben-me'ah ve'esrim shanah anokhi haYom lo-ukhal od latzet ve'lavo vaYahveh amar elai lo ta'avor et-haYarden haZeh.
This verse recounts a statement made by Moses. 'vaYomer' means 'and he said'. 'alehem' means 'to them'. 'ben-me'ah ve'esrim shanah' means 'son of one hundred and twenty years' (meaning 'I am one hundred and twenty years old'). 'anokhi' means 'I'. 'haYom' means 'today'. 'lo-ukhal od' means 'I cannot anymore'. 'latzet ve'lavo' means 'to go out and to come in'. 'vaYahveh' means 'and Yahveh'. 'amar elai' means 'said to me'. 'lo ta'avor' means 'you shall not cross'. 'et-haYarden haZeh' means 'the Jordan, this'.
[DEU.31.3] Yahveh, the Gods, is the one who goes before you. He will destroy these nations before you, and you will inherit them. Joshua is the one who goes before you, as Yahveh spoke. [§]
Yahveh Elohim-kah hu o-ver le-fa-nekha hu-ya-shmid et-ha-go-yim ha-eleh mil-fa-nekha vi-rish-tam. Ye-ho-shua hu o-ver le-fa-nekha ka-asher di-ber Yahveh.
This verse speaks of Yahveh, the Gods, going before the Israelites and destroying the nations before them, allowing them to inherit the land. It also states that Joshua will go before them, just as Yahveh spoke.
[DEU.31.4] And Yahveh will do to them as Yahveh did to Sichon and to Og, kings of the Amorites, and to their land, which Yahveh destroyed. [§]
ve'asah Yahveh lahem ka'asher asah le'sichon ule'og malkhei ha'emori ule'artsam asher hishmid otam.
This verse describes what Yahveh will do to the people, comparing it to what Yahveh did to Sichon and Og, the kings of the Amorites, and their land, which Yahveh destroyed. 've'asah' means 'and will do'. 'lahem' means 'to them'. 'ka'asher' means 'as'. 'asah' means 'did'. 'le'sichon ule'og' means 'to Sichon and to Og'. 'malkhei ha'emori' means 'kings of the Amorites'. 'ule'artsam' means 'and to their land'. 'asher' means 'which'. 'hishmid otam' means 'destroyed them'.
[DEU.31.5] And Yahveh will give them before you, and you will do to them according to all the commandment that I commanded you. [§]
u-netanahm Yahveh lifneikhem va-asitem lahem kechol-hamitzvah asher tziviti etkhem.
This verse describes God giving nations to the Israelites and instructing them on how to deal with those nations. 'u-netanahm' means 'and He will give them'. 'Yahveh' is the proper name of God. 'lifneikhem' means 'before you'. 'va-asitem' means 'and you will do'. 'lahem' means 'to them'. 'kechol-hamitzvah' means 'according to all the commandments'. 'asher' means 'that'. 'tziviti' means 'I commanded'. 'etkhem' means 'you'.
[DEU.31.6] Be strong and courageous. Do not fear and do not be dismayed before them, for Yahveh, the Gods, is your God. He walks with you; He will not forsake you, and He will not abandon you. [§]
khizku ve'imtsu al-tir'u ve'al ta'artsu mipnehem ki yevaveh eloheykha hu haholekh imakha lo yarpeka velo ya'azveka.
This verse consists of commands and assurances. "Khizku" means be strong, "ve'imtsu" means be courageous. "Al tir'u" is a command meaning do not fear, and "ve'al ta'artsu" means do not be dismayed. "Mipnehem" means before them, referring to the opposition. "Ki yevaveh eloheykha" means for Yahveh, the Gods, is your God. "Hu haholekh imakha" means He walks with you. "Lo yarpeka" means He will not forsake you. "Velo ya'azveka" means and He will not abandon you.
[DEU.31.7] And Moses called to Joshua and said to him before all Israel, "Be strong and courageous, for you will bring this people to the land that Yahveh swore to their fathers to give to them, and you will inherit it to them." [§]
Va-yik-ra Moshe le-ye-ho-shua va-yo-mer elav le-ei-nei kol-yis-ra-el cha-zak ve-ematz ki ata ta-vo-a et ha-am ha-zeh el ha-aretz asher nish-ba Yahveh la-avotam la-tet la-hem ve-ata tan-chil-ena otam.
This verse recounts Moses commissioning Joshua to lead the Israelites into the Promised Land. 'Va-yik-ra' means 'and he called.' 'Moshe' is Moses. 'Le-ye-ho-shua' is to Joshua. 'Va-yo-mer' means 'and he said.' 'Elav' means 'to him'. 'Le-ei-nei kol-yis-ra-el' is 'before the eyes of all Israel' or 'before all Israel'. 'Cha-zak ve-ematz' is 'be strong and courageous'. 'Ki' means 'for'. 'Ata' means 'you'. 'Ta-vo-a' means 'you will bring'. 'Et ha-am ha-zeh' is 'this people'. 'El ha-aretz' means 'to the land'. 'Asher' means 'that'. 'Nish-ba' means 'swore'. 'Yahveh' is the divine name. 'La-avotam' means 'to their fathers'. 'La-tet la-hem' means 'to give to them'. 'Ve-ata' means 'and you'. 'Tan-chil-ena otam' means 'you will inherit it to them'.
[DEU.31.8] And Yahveh, it is He who walks before you, He will be with you. He will not forsake you, and He will not abandon you. Do not fear, and do not be dismayed. [§]
Va-Yahveh hu ha-holekh le-fanecha hu yihyeh im-mach lo yarpecha ve-lo ya’azvecha lo tira ve-lo techat.
This verse contains several instances of 'YHVH' (Yahveh), 'El' (God), and descriptive verbs. 'Va' is a conjunction meaning 'and'. 'Hu' means 'he' or 'it'. 'Ha' is the definite article 'the'. 'Holekh' means 'walking'. 'Le-fanecha' means 'before you'. 'Yihyeh' means 'will be'. 'Im-mach' means 'with you'. 'Lo' is a negative particle meaning 'not'. 'Yarpecha' means 'will forsake you'. 'Ya’azvecha' means 'will abandon you'. 'Tira' means 'fear'. 'Techat' means 'be dismayed'. The verse is a promise of Yahveh's presence and faithfulness.
[DEU.31.9] And Moses wrote this law, and he gave it to the priests, the sons of Levi who carry the ark of the covenant of Yahveh, and to all the elders of Israel. [§]
Va-yikhtov Moshe et-ha-torah ha-zot, va-yitnah-ah el-ha-kohanim benei Levi ha-noseim et-aron brit Yahveh, ve-el kol ziknei Yisrael.
This verse describes Moses writing down the law and giving it to the priests, the Levites who carry the ark of the covenant of Yahveh, and to all the elders of Israel. 'Va-yikhtov' means 'and he wrote.' 'Et' is a grammatical marker. 'Ha-torah' means 'the law.' 'Ha-zot' means 'this.' 'Va-yitnah-ah' means 'and he gave it.' 'El' means 'to.' 'Ha-kohanim' means 'the priests.' 'Benei Levi' means 'sons of Levi.' 'Ha-noseim' means 'the carriers.' 'Et-aron' means 'the ark.' 'Brit' means 'covenant.' 'Yahveh' is the name of God. 'Ve-el' means 'and to.' 'Kol' means 'all.' 'Ziknei' means 'elders.' 'Yisrael' is Israel.
[DEU.31.10] And Moses commanded them to say, "At the end of seven years, in the time of the year of the release, in the festival of booths." [§]
va-ye-tza-vo Moshe otam le-e-mor mi-ketz she-va sha-nim be-mo-ed sh-nat ha-sh-mi-ta be-chag ha-su-kot.
This verse comes from Deuteronomy 15:9. 'Va-ye-tza-vo' means 'and he commanded'. 'Moshe' is Moses. 'Otam' means 'them'. 'Le-e-mor' means 'to say'. 'Mi-ketz' means 'at the end of'. 'She-va sha-nim' means 'seven years'. 'Be-mo-ed' means 'in the time of'. 'Sh-nat ha-sh-mi-ta' means 'the year of the release'. 'Be-chag ha-su-kot' means 'in the festival of booths'.
[DEU.31.11] When all Israel comes to see the face of Yahveh, their God, in the place that He chooses, you will read this Law aloud before all Israel within their hearing. [§]
bə·ḇō’ kāl-yiś·rā’ēl lə·rā’ōt ’et-pə·nê yə·hō·wāh ’ĕ·lō·hê·ḵā ba·mā·qōm ’ă·šer yiḇ·ḥār tiq·rā’ ’et-hat·tō·rāh haz·zō’t ne·ged kāl-yiś·rā’ēl bə·’āz·nê·hem.
This verse describes a time when all Israel will come to see the face of Yahveh, their God, in the place He chooses. They will then read aloud the Law to all of Israel within their hearing. The verse details a formal public reading of the Law before the entire nation in a designated sacred space. Each word is translated literally to reflect the original meaning without traditional substitutions.
[DEU.31.12] Assemble the people, the men and the women and the children and the foreigner who is within your gates, so that they may hear and so that they may learn and fear Yahveh, the Gods your God, and keep to do all the words of this law. [§]
haqhel et-haam haanashim vehannashim vhataf vgercha asher bisharecha lema'an yishma'u ulema'an yilmedu veyare'u et-Yahveh Eloheichem veshamru la'asot et-kol-divrei hattorah hazot.
This verse instructs to gather the people – men, women, children, and the foreigner within your gates – so that they may hear, learn, fear Yahveh, the Gods your God, and keep to do all the words of this law.
[DEU.31.13] And your children, who have not known Yahveh, the Gods, will hear and learn to fear Yahveh, the Gods of you all, all the days that you all live on the land that you all cross the Jordan River to possess. [§]
uv’neyhem asher lo-yade’u yishma’u v’lamdu l’yir’ah et-Yahveh Eloheyhem kol-hayamim asher atem hayim al-ha’adamah asher atem ovrim et-hayarden shamah lirishtah.
This verse speaks of future generations who did not personally know Yahveh, the Gods, but will hear and learn to fear them. It emphasizes continuing reverence throughout their lives, while inhabiting the land they will cross the Jordan River to possess.
[DEU.31.14] And Yahveh said to Moses, "Behold, the days of your life are approaching to die. Call Joshua, and you two shall stand in the tent of meeting, and I will command him." And Moses and Joshua went and stood in the tent of meeting. [§]
Va-yo-mer Yahveh el-Mosheh hen karvu yamecha la-mut, kra et-Yehoshua ve-hit-yatz-vu be-ohel mo-ed va-atzav-enu. Va-yelech Mosheh vi-Yehoshua va-yit-yatz-vu be-ohel mo-ed.
This verse recounts Yahveh speaking to Moses about his impending death and instructing him to bring Joshua to the tent of meeting so that Yahveh can command him. It then states that Moses and Joshua went and positioned themselves within the tent of meeting.
[DEU.31.15] And Yahveh appeared in the tent in a pillar of cloud, and the pillar of the cloud stood at the entrance of the tent. [§]
vayera Yahveh ba'ohel b'amud anan vay'amod amud ha'anan al-petah ha'ohel.
This verse describes Yahveh appearing in a pillar of cloud at the entrance to the tent. "Vayera" means "and appeared". "Yahveh" is the proper name of God. "Ba'ohel" means "in the tent". "B'amud anan" means "in a pillar of cloud". "Vay'amod" means "and stood". "Amud ha'anan" means "the pillar of the cloud". "Al-petah ha'ohel" means "at the entrance of the tent".
[DEU.31.16] And Yahveh said to Moses, "Behold, you will lie down with your ancestors, and this people will rise up and stray after the gods of the foreign land that they enter, among them, and they will forsake me and break the covenant that I made with them." [§]
Va-yo-mer Yahveh el-Mosheh hin-kha shochev im-avotekha ve-kam ha-am ha-zeh ve-zanah acharei elohei nechar-ha-aretz asher hu va-shamah be-kirbo va-azavanu ve-hefer et-briti asher karati ito.
This verse is from Deuteronomy 29:18. It contains several names for God. 'Yahveh' is the personal name of God. 'Elohei' is 'the Gods'. 'Briti' means 'my covenant'. The verse describes a warning from Yahveh to Moses, detailing the future apostasy of the Israelites.
[DEU.31.17] And my anger will burn against him on that day, and I will abandon them and hide my face from them, and it will be for consuming, and misfortunes and troubles will find him. And he will say on that day, “Is it not because there are no Gods within me that these misfortunes have found me?” [§]
vekahara api bo bayom-hahua vaazavtim vehistartti panai mehem vehaya le’ekhol umetsauhu ra’ot rabot vetsarot ve’amar bayom hahua halo al ki ein elohai bekirbi metsau’ni haragot ha’eleh.
This verse describes God's anger and withdrawal from his people due to their lack of faith. It details how they will suffer hardship and misfortune, and ultimately realize that their troubles stem from their abandonment of God. 'Kahara' refers to the burning of God's anger. 'Elohai' refers to 'my Gods'.
[DEU.31.18] And I will surely hide my face on that day because of all the evil that they did, for they turned to the gods other. [§]
ve-anokhi ha-s’teir astir panai ba-yom ha-hu al kol-ha-ra’ah asher asa ki pana el-elohim acherim.
This verse describes God hiding his face on a day of evil because the people turned to other gods. 'Ve-anokhi' means 'and I'. 'Ha-s’teir astir' is a doubled verb meaning 'I will surely hide'. 'Panai' means 'my face'. 'Ba-yom ha-hu' means 'on that day'. 'Al kol-ha-ra’ah asher asa' means 'because of all the evil which they did'. 'Ki pana' means 'because they turned'. 'El-elohim acherim' means 'to the gods other'.
[DEU.31.19] And now, write for yourselves this song, and teach it to the Israelites. Put it in their mouths, so that this song may be for the Gods as a testimony among the Israelites. [§]
ve'atah kitvu lakhem et-hashirah hazot velamdeh et-bnei-yisrael shimah befihem lema'an tihyeh-li hashirah hazot le'ed bibnei yisrael.
This verse instructs the people to write down a song and teach it to the Israelites, so that it may serve as a testimony for the Gods among the Israelites. 'Ve'atah' means 'and now'. 'Kitvu' is a command to write. 'Lakhem' means 'for you'. 'Hashirah hazot' means 'this song'. 'Velamdeh' means 'and teach'. 'Bnei yisrael' means 'sons of Israel', or 'Israelites'. 'Shimah' means 'put it'. 'Befihem' means 'in their mouths'. 'Lema'an' means 'so that'. 'Tihyeh-li' means 'it may be for me'. 'Le'ed' means 'as a witness', or 'testimony'.
[DEU.31.20] For I will bring them to the land which I swore to their fathers, a land flowing with milk and honey. And they will eat and be satisfied and grow fat, and then they will turn to other Gods and worship them, and provoke me, and break my covenant. [§]
kee-ah-vee-eh-noo el-ha-ah-dah-mah ah-sher-nish-bah-tee la-ah-vo-tay zavat khah-lav oo-deh-vash ve-ah-khal ve-sah-vah ve-dah-shen oo-pah-neh el-eh-lo-heem ah-khe-reem va-ah-vah-doom ve-nee-ah-tsoo-nee ve-heh-fair et-bree-tee.
This verse describes a conditional promise and the consequence of breaking it. It states that God will bring the people to a land flowing with milk and honey, but they will turn to other gods, provoking God’s anger and breaking the covenant. 'Kee' means 'for' or 'because'. 'Avi'enu' means 'I will bring'. 'Ha'adamah' means 'the land'. 'Nishbah'ti' means 'I swore'. 'La'avotai' means 'to their fathers'. 'Zavat' means 'flowing'. 'Halav' means 'milk'. 'Ud'vash' means 'and honey'. 'Ve'ah-khal' means 'and they will eat'. 'Ve'sah-vah' means 'and be satisfied'. 'Ve'dah-shen' means 'and grow fat'. 'Oo-pah-neh' means 'and they will turn'. 'Elohim' means 'the Gods'. 'Ah-khe-reem' means 'others'. 'Va-ah-vah-doom' means 'and worship'. 'Ve-nee-ah-tsoo-nee' means 'and provoke me'. 'Ve-heh-fair' means 'and break'. 'Et-bree-tee' means 'my covenant'.
[DEU.31.21] And it will be that when you find him with many troubles and distresses, this song will answer before him as a witness that it will not be forgotten from the mouth of his offspring, because I know the inclination of his heart that he is doing today before I bring him to the land that I swore. [§]
ve-ha-ya ki-tim-tse-na o-to ra-ot ra-bot ve-tsa-rot ve-a-na-ta ha-shi-ra ha-zot le-fa-nav le-eid ki lo ti-shachach mi-pi zar-o ki ya-da-ti et yit-sro asher hu ose ha-yom be-te-rem a-vie-nu el ha-aretz asher nish-ba-ti.
This verse describes a situation where someone encounters many troubles and distresses, and a certain song will serve as a witness before them that it will not be forgotten from the mouth of their offspring. The speaker, Yahveh, knows the inclination of their heart and what they are doing today before bringing them to the land that was sworn to.
[DEU.31.22] And Moses wrote this song in that day, and he taught it to the children of Israel. [§]
va-yik-to Moshe et-ha-shi-ra ha-zo-at ba-yom ha-hu va-ye-lam-da-ha et-bnei Yisrael
This verse describes Moses writing a song and then teaching it to the Israelites. Each word is a direct translation from the original text. 'Va-yik-to' means 'and he wrote'. 'Et' is a grammatical particle. 'Ha-shi-ra' means 'the song'. 'Ha-zo-at' means 'this'. 'Ba-yom' means 'in the day'. 'Ha-hu' means 'that'. 'Va-ye-lam-da-ha' means 'and he taught it'. 'Bnei Yisrael' means 'the children of Israel'.
[DEU.31.23] And He commanded Joshua son of Nun, and said, “Be strong and courageous, for you will bring the sons of Israel into the land which I swore to them. And I will be with you.” [§]
vayetzo et-y’hoshua bin-nun vayomer chazak ve’ematz ki ata tavie et-b’nei yisrael el-ha’aretz asher-nishba’ti lahem ve’anochi ehyeh imach.
This verse is a command given to Joshua by God. It urges Joshua to be strong and courageous because he will lead the Israelites into the promised land which God swore to them. God also promises to be with him.
[DEU.31.24] And it was, when Moses had finished writing the words of this law on a scroll, until it was complete. [§]
va-yi-hi ke-ka-lot mo-she li-kh-tob et-di-vrei ha-to-rah-ha-zot al-se-fer ad-tu-mam.
This verse describes Moses finishing writing the words of this law on a scroll, until it was complete. 'Va-yi-hi' means 'and it was'. 'Ke-ka-lot' means 'when finished'. 'Li-kh-tob' means 'to write'. 'Et' is a grammatical particle. 'Di-vrei' means 'words of'. 'Ha-to-rah-ha-zot' means 'this law'. 'Al-se-fer' means 'on a scroll'. 'Ad-tu-mam' means 'until complete'.
[DEU.31.25] And Moses commanded the Levites, those carrying the ark of the covenant of Yahveh, saying: [§]
Va-ye-tsav Moshe et-ha-Leviyim nosei aron brit-Yahveh le-emor.
This verse describes Moses instructing the Levites who carry the ark of the covenant. "Va-ye-tsav" means 'and he commanded'. "Moshe" is Moses. "Et-ha-Leviyim" means 'the Levites'. "Nosei" means 'carriers'. "Aron" is 'the ark'. "Brit-Yahveh" means 'the covenant of Yahveh'. "Le-emor" means 'to say' or 'saying'.
[DEU.31.26] Take this book of the law and place it beside the ark of the covenant of Yahveh, the Gods of you, and it will be there for you as a witness. [§]
la-koh-akh et-se-fer ha-to-rah ha-zeh ve-sa-tem-tem oto mi-tsad a-ron be-reet-Yahveh Elohei-kem ve-ha-yah-sha-m be-kha le-ed.
This verse instructs the people to take the book of the law and place it beside the ark of the covenant of Yahveh, their Gods, and it will be there as a witness for them.
[DEU.31.27] For I have known your stubbornness and your hard neck. Indeed, while I am still alive with you today, you are rebellious with Yahveh, and even after my death. [§]
ki anokhi yadaʹti et-merʹkha ve-et-arʹpekha ha-qashe hen be-ʹodenini khai ʹimmakhem ha-yom mamrim heitem ʹim-Yahveh ve-af ki-akharei moti.
This verse begins with 'ki' meaning 'for' or 'because'. 'Anokhi' is the first person pronoun, 'I'. 'Yadaʹti' means 'I have known'. 'Et' is a direct object marker. 'Merʹkha' refers to stubbornness or rebellion. 'Ve' means 'and'. 'Arʹpekha' means 'your neck', used metaphorically for stubbornness. 'Ha-qashe' means 'the hard'. 'Hen' is a particle meaning 'indeed' or 'behold'. 'Be-ʹodenini' means 'while I am still'. 'Khai' means 'alive'. 'ʹimmakhem' means 'with you'. 'Ha-yom' means 'today'. 'Mamrim' means 'rebellious'. 'Heitem' means 'you are'. 'ʹim-Yahveh' means 'with Yahveh'. 'Ve-af' means 'even' or 'also'. 'Ki-akharei' means 'after'. 'Moti' means 'my death'.
[DEU.31.28] Gather to me all the elders of your tribes and your officials, and I will speak these words in their ears, and I will testify in them, calling the heavens and the earth to witness. [§]
haqhilu elai et kol ziknei shivteikhem veshotreikhem va'adav'ra be'ozneihhem et hadvarim ha'eleh ve'a'ida bam et hashamayim ve'et ha'aretz.
This verse is a command to gather the elders and officials of the tribes so that 'God' can speak to them and call heaven and earth to witness. 'haqhilu' means 'gather', 'elai' means 'to me', 'ziknei' means 'elders', 'shivteikhem' means 'your tribes', 'shotreikhem' means 'your officials', 'va'adav'ra' means 'and I will speak', 'be'ozneihhem' means 'in their ears', 'hadvarim ha'eleh' means 'these words', 've'a'ida bam' means 'and I will testify in them', 'hashamayim' means 'the heavens', 'ha'aretz' means 'the earth'.
[DEU.31.29] For I know after my death that you will corrupt yourselves, and you will stray from the path that I commanded you, and I will call misfortune upon you in the latter days, because you will do evil in the eyes of Yahveh to provoke him with the work of your hands. [§]
kee ya-da-tee akh-a-ray mo-tee kee-hash-khet tash-kheetoon ve-sar-tem meen ha-deh-rekh ah-sher tzee-vee-tee et-khem ve-kah-ra-tee et-khem ha-ra-ah be-akh-a-reet ha-ya-meem kee-ta-ah-soo et ha-ra be-ay-nay Yahveh le-hakh-ees-o be-ma-ah-seh yeday-khem
This verse is a prophecy concerning the future apostasy of the Israelites after the death of their leader. It foretells that they will corrupt themselves, stray from the commanded path, and ultimately experience misfortune as a consequence of their evil actions which will provoke Yahveh to anger. The verse uses direct and emphatic language to convey the certainty of this future outcome.
[DEU.31.30] And Moses spoke to all the assembly of Israel the words of this song until it was complete. [§]
Va-ye-da-ber Mo-sheh be-oz-nei kol-kehal Yis-ra-el et-di-vrei ha-shi-rah ha-zo-at ad tu-mam.
This verse describes Moses speaking the words of the song to all the assembly of Israel until it was complete. 'Va-ye-da-ber' means 'and spoke'. 'Mo-sheh' is Moses. 'Be-oz-nei' means 'in the ears of' or 'to'. 'Kol-kehal' means 'all assembly'. 'Yis-ra-el' is Israel. 'Et-di-vrei' means 'the words of'. 'Ha-shi-rah' means 'the song'. 'Ha-zo-at' means 'this'. 'Ad tu-mam' means 'until complete'.
DEU.32
[DEU.32.1] Listen, the heavens, and I will speak, and the earth will hear the words of my mouth. [§]
ha-az-ee-nu ha-sha-mai-im va-a-da-ber-ah ve-tish-mah ha-ah-retz im-rei-fee.
This verse is a poetic opening to a song, a summons to the heavens and the earth to listen. "Ha-azinu" is an imperative, meaning “listen!” addressed to the heavens. “Va-adabbera” means “and I will speak”. “Ve-tishma” means “and you will hear”. “Imrei-fee” means “the words of my mouth”.
[DEU.32.2] My teaching will drip like rain; my word will flow like dew. Like showers upon the grass and like rivulets upon the herb. [§]
ya'arof kamatar likhi tizal kattal imrati kish'irim 'alei-desheh v'khir'vivim 'alei-'esev.
This verse uses poetic language to describe how God’s words will impact people. 'ya'arof' means 'will drip' or 'will pour'. 'kamatar' means 'like rain'. 'likhi' means 'my teaching'. 'tizal' means 'will flow'. 'kattal' means 'like dew'. 'imrati' means 'my word'. 'kish'irim' means 'like showers'. 'alei-desheh' means 'upon the grass'. 'v'khir'vivim' means 'and rivulets'. 'alei-'esev' means 'upon the herb'. The verse is a metaphor comparing God’s teachings to rainfall nourishing vegetation.
[DEU.32.3] Because I will proclaim the name of Yahveh, let us bring forth greatness to the Gods of our people. [§]
kee shem Yahveh ekrah hav goo-del le-Eloheinu.
This verse states that the speaker will proclaim the name of Yahveh, and call forth greatness for our Gods.
[DEU.32.4] The Rock is perfect in His work, for all His ways are just. God is faithful and there is no wrong. Righteous and just is He. [§]
ha-tsur tamim pa'alo ki kol-derakhav mishpat El emuna ve'ein 'avel tsadik veyashar hu.
This verse describes God’s perfection and righteousness. “ha-tsur” means “the Rock.” “tamim” means “complete” or “perfect.” “pa’alo” means “His work” or “His deeds.” “ki” means “for” or “because.” “kol” means “all.” “derakhav” means “His ways.” “mishpat” means “justice” or “righteousness.” “El” means “God.” “emuna” means “faithfulness” or “truth.” “ve’ein” means “and there is not.” “avel” means “iniquity” or “wrong.” “tsadik” means “righteous.” “yashar” means “upright” or “just.” “hu” means “He.”
[DEU.32.5] Corruption is for him, flawed are his children, a crooked generation and a twisted one. [§]
shi-khet lo lo-nav moo-mahm dor iq-kesh oo-fet-al-tol.
This verse describes a corrupted people. "Shi-khet" means corruption or ruin. "Lo" means to him, or for him. "Lo-nav" means his sons, or his children. "Moo-mahm" means flaw, blemish, or defect. "Dor" means generation. "Iq-kesh" means crooked, perverse, or distorted. "Oo-fet-al-tol" means twisted or winding.
[DEU.32.6] Is it to Yahveh that you repay this? A foolish people, and not wise. Is He not your father who created you? Is it not He who formed you and established you? [§]
Ha-lay-veh-vah tee-gem-loo-zot at, am naval ve-lo chacham. Ha-lo hu avicha kanecha, hu asa-cha vayechonnencha.
This verse is a rhetorical question accusing Israel of repaying Yahveh with ungratefulness. "Ha-lay-veh-vah" is a question form asking 'to Yahveh?' "Tigmelu" means to repay or recompense. "Am naval" means a foolish people, and "ve-lo chacham" means 'and not wise.' The verse then asks if Yahveh isn't their creator ('avicha kanecha') and the one who formed them ('asa-cha vayechonnencha').
[DEU.32.7] Remember days of old. Consider the years of generation after generation. Ask your father, and he will tell you. The elders, and they will say to you. [§]
zekhor yemot olam binu shnot dor-vador she'al avicha veyagedcha zkenicha veyomru lach.
This verse instructs to remember days of old, to understand the years of generation after generation. It further directs one to ask their father, and he will tell them; the elders, and they will say to them.
[DEU.32.8] When the Most High apportioned the nations among the sons of Adam, when he separated the sons of humankind, he set the boundaries of peoples according to the number of the sons of Israel. [§]
b’hanchel elyon goyim b’hafrido b’nei adam yatzeyv g’vulot amim l’mispar b’nei yisrael.
This verse describes God distributing nations among the sons of Adam and establishing boundaries for the nations according to the number of the sons of Israel. Let’s break down the names. 'Elyon' means 'most high'. 'Goyim' means 'nations'. 'B’nei Adam' means 'sons of Adam'. 'Amim' means 'peoples'. 'B’nei Yisrael' means 'sons of Israel'.
[DEU.32.9] For a portion belongs to Yahveh, and His people are that portion, and Jacob is the cord of His inheritance. [§]
ki helek Yahveh ammo Ya'akov chevel nachalato
This verse states that a portion belongs to Yahveh, and that portion is the people, and specifically Jacob. It further clarifies that Jacob is the cord of His inheritance. ‘Chevel’ can also mean ‘rope’ or ‘measure’. Here, ‘inheritance’ suggests something possessed, or measured out, to belong to Yahveh.
[DEU.32.10] He will find him in a land of wilderness, and in an empty, desolate waste He will cry out wilderness. He will surround him, He will understand him, He will guard him as the pupil of His eye. [§]
yim-tsa-ay-hu be-er-etz mid-bar, oo-v'to-hu ye-lay-el yesh-i-mon, ye-sov-ven-hu, ye-vo-nen-hu, yitz-re-ne-hu k'ee-shon ay-no.
This verse describes how God will find, encompass, and protect His people. 'yim-tsa-ay-hu' means 'He will find him'. 'be-er-etz mid-bar' means 'in a land of wilderness'. 'oo-v'to-hu ye-lay-el yesh-i-mon' means 'and in an empty, desolate waste He will cry out wilderness'. 'ye-sov-ven-hu' means 'He will surround him'. 'ye-vo-nen-hu' means 'He will understand him'. 'yitz-re-ne-hu k'ee-shon ay-no' means 'He will guard him as the pupil of His eye'.
[DEU.32.11] Like an eagle stirs up its nest, it hovers over its young. It spreads its wings, takes him, and carries him on its back. [§]
ke-nesher ya'eer kin-no al-go-za-lav yir-chaf yif-rosh ke-na-fav yi-ka-che-hu yi-sa-eh-hu al-ev-ra-to
This verse uses imagery of an eagle caring for its young. "nesher" means eagle. "ya'eer" means to awaken or stir up. "kin-no" means its nest. "al-go-za-lav" means over its young. "yir-chaf" means to hover. "yif-rosh" means to spread. "ke-na-fav" means its wings. "yi-ka-che-hu" means it takes him. "yi-sa-eh-hu" means it carries him. "al-ev-ra-to" means on its back.
[DEU.32.12] Yahveh alone guides us, and there is no foreign god with Him. [§]
Yahveh badad yanhennu ve’ein immo el nechar.
This verse describes Yahveh as being unique and alone in guiding. 'Badad' means solitary or alone. 'Yanhennu' means to guide or lead. 'Ve’ein' means and there is not. 'Immo' means with Him. 'El nechar' means a foreign god.
[DEU.32.13] He will cause them to ride on the heights of the land, and they will eat the produce of the fields. He will give them honey from the rock, and oil from the flinty rock. [§]
yar-kee-veh-hoo al-bah-moh-tay ah-rets va-yo-khal teh-noo-vot sah-dah-eev va-yeh-nee-keh-hoo devash mee-seh-lah veshay-men mee-khal-meesh tsoor
This verse describes God providing for his people. "Yarkivehu" means 'he will cause him to ride', 'al-bamotei aretz' means 'on the heights of the land', 'va-yokhal' means 'and he will eat', 'tenuvot saday' means 'produce of the fields', 'va-yenikehu' means 'and he will suckle/give to drink', 'devash miselah' means 'honey from the rock', and 'shemen mechalmish tzur' means 'oil from the flinty rock'. The subject of the verbs is understood to be the people of God.
[DEU.32.14] The fat of cattle and the fat of sheep, with the fat of rams and bulls, sons of Bashan, and kids, with the fat of the kidneys of wheat, and grape blood you shall drink wine. [§]
khem'at bakar va-khaleb tson, im-khelev karim ve-eilim benei-bashan ve-atudim, im-khelev kilyot khitta ve-dam-ein tishteh-khamer.
This verse lists sacrificial offerings. 'Khem'at' refers to clarified fat or cream. 'Bakar' means cattle, and 'tson' means sheep or goats. 'Khelev' refers to the suet or fat covering the organs. 'Karim' refers to rams and 'eilim' means bulls. 'Benei-bashan' means 'sons of Bashan', a fertile region known for its livestock. 'Atudim' refers to kids (young goats). 'Kilyot' refers to the kidneys, and 'khitta' refers to wheat. 'Dam-ein' means grape blood (wine), and 'tishteh-khamer' means 'you shall drink wine'.
[DEU.32.15] And Yeshurun prospered and rebelled. You became fat, you became thick, you covered yourself. And he abandoned the God who made him, and he despised the rock of his salvation. [§]
vayishman Yeshurun vayiva’at shamen’ta avita kasita vayittosh Eloah asaho vayenabel tzur yeshu’ato.
This verse describes Israel, referred to as ‘Yeshurun’, becoming prosperous and rebellious, rejecting the Gods who created them and despising the rock of their salvation. ‘Vayishman’ means ‘and became fat’ or ‘prospered’. ‘Vayiva’at’ means ‘and kicked’ or ‘rebelled’. ‘Shamen’ta’ means ‘you became fat’. ‘Avita’ means ‘you became thick’. ‘Kasita’ means ‘you covered yourself’. ‘Vayittosh’ means ‘and abandoned’. ‘Eloah’ is a singular form of ‘the Gods’. ‘Asaho’ means ‘who made him’. ‘Vayenabel’ means ‘and he despised’. ‘Tzur’ means ‘rock’. ‘Yeshu’ato’ means ‘his salvation’.
[DEU.32.16] They provoke him with foreigners, they anger him with abominations. [§]
yahk-nee-u-hoo beh-zah-reem beh-toh-eh-voht yahk-ee-soo-hoo
This verse uses the verb ‘kanah’ which means ‘to be zealous’ or ‘to be jealous’. It is used here in a negative sense, meaning to provoke jealousy. The pronoun ‘hoo’ refers to God. ‘Be’ means ‘with’ or ‘by’. ‘Zarim’ means ‘foreigners’ or ‘strangers’ but here refers to foreign gods. ‘Toevot’ means ‘abominations’. ‘Yak’eesoo’ is a future tense form of the verb ‘ka’as’ which means ‘to anger’ or ‘to provoke’.
[DEU.32.17] They sacrifice to demons, not to God. The Gods they do not know have recently come; your ancestors did not acknowledge them. [§]
yiz-beh-choo la-sheh-deem lo el-oh-ah el-oh-eem lo yeh-dah-oom kha-da-sheem meek-ar-ov bah-oo lo seh-ah-room ah-vo-teh-chem
This verse describes people sacrificing to demons, whom they do not know, and who are newly come. It contrasts these deities with the God their ancestors knew. 'Shedeem' refers to demons or malevolent spirits. 'Elohim' is plural, meaning 'gods'. The verse emphasizes the novelty of these 'gods' compared to the God of their forefathers.
[DEU.32.18] Rock, you forsake your child, and you forget God, your maker. [§]
tsur yeladekha teshi vatishkakh el mechollekha
This verse contains several names and descriptive terms for God. "Tsur" means rock. "Yeladekha" means your child. "Teshi" means you forsake. "Vatishkakh" means and you forget. "El" means God. "Mechollekha" means your maker.
[DEU.32.19] And Yahveh saw, and was displeased from anger with his sons and his daughters. [§]
vay-rah Yahveh va-yin-atz mik-ah-as ba-nav u-ve-not-av
This verse describes Yahveh seeing something and being displeased by the actions of his sons and daughters. 'Vay-rah' means 'and saw'. 'Va-yin-atz' means 'and was displeased'. 'Mik-ah-as' means 'from anger'. 'Ba-nav' means 'his sons'. 'U-ve-not-av' means 'and his daughters'.
[DEU.32.20] And He said, 'I will hide My face from them. I will see what their end is, for they are a generation of overturning, sons in whom there is no trust.' [§]
vayomer astirah panai mehem ereh mah acharitaim ki dor tahpuchot hema banim lo-emun bam.
This verse describes God's decision to hide His face from a generation and observe their ultimate fate. 'Vayomer' means 'and He said'. 'Astirah panai' means 'I will hide My face'. 'Mehem' means 'from them'. 'Ereh' means 'I will see'. 'Mah acharitaim' means 'what their end is'. 'Ki' means 'for'. 'Dor tahpuchot' means 'a generation of overturning/change'. 'Hema' means 'they are'. 'Banim lo-emun bam' means 'sons not trustworthy in them'.
[DEU.32.21] They were jealous of nothing, and they angered me with their vanities, and I will make them jealous with no people, with a foolish nation I will provoke them. [§]
hem kin'uni b'lo el, ki'asuni b'havleihem, va'ani akni'em b'lo am, b'goi naval akh'isem.
This verse describes God's response to provocation. "Hem" refers to them, likely referring to the Israelites. "Kin'uni" means they were jealous of God. "B'lo el" means without God, or of nothing. "Ki'asuni" means they angered God. "B'havleihem" means with their idols, or vanities. "Va'ani" means and I. "Akni'em" means I will make them jealous. "B'lo am" means without a people. "B'goi naval" means with a foolish nation. "Akh'isem" means I will provoke them.
[DEU.32.22] For a fire blazes in my anger, and it has burned down to the lowest underworld. It devours the land and its produce, and it sets ablaze the foundations of the mountains. [§]
ki-esh kad-chah beh-ah-pee, va-tee-kad ad-shə-ohl tah-chə-teet, va-toh-chal eretz vi-vu-lah, va-tə-lah-het mos-deh-ee ha-rim.
This verse describes a consuming fire, a divine wrath. “Esh” means fire. “Kad-chah” means to blaze or become hot. “Be-api” means in my anger/nostrils. “Tikad” means to burn. “Shə-ohl tah-chə-teet” describes the lowest Sheol/underworld. “Toh-chal” means to devour. “Eretz” means land/earth. “Vi-vu-lah” means and its fruit/produce. “Tə-lah-het” means to flame up/burn fiercely. “Mos-deh-ee ha-rim” means the foundations of the mountains.
[DEU.32.23] I will gather misfortunes upon them. My arrows I will consume in them. [§]
asfeh aleimo raot hitzai achaleh bam
This verse describes God gathering misfortunes upon a people and consuming them with arrows. 'Asfeh' means I will gather. 'Aleimo' means upon them. 'Raot' means misfortunes or evils. 'Hitzai' means arrows. 'Achaleh' means I will consume. 'Bam' means in them.
[DEU.32.24] The waters of hunger, and the burning fevers, and a bitter deadly blow, and the teeth of wild beasts I will send upon them, with the wrath of the crawling things of the dust. [§]
mezay ra’av ulekhumey reshef veketev meririy veshen-behemot ashallakh-bam im-khamat zokhaleiy afar.
This verse describes God sending plagues upon a people. "Mezay" refers to the waters of scarcity or famine. "Ra’av" means hunger. "Lekhumey" means to burn or scorch. "Reshef" refers to fever or burning heat. "Ketev" refers to a deadly blow or pestilence. "Meririy" means bitter. "Shen-behemot" refers to the teeth of wild beasts. "Ashallakh-bam" means I will send upon them. "Im-khamat" means with the wrath of. "Zokhaleiy" refers to crawling things. "Afar" means dust or ground.
[DEU.32.25] From outside, the sword will consume, and from the inner rooms, terror. Both the young man and the virgin, the suckling with the old man will be affected. [§]
mi-khutz te-shakhel-kher-ev u-me-kha-dar-im ei-mah gam-ba-khur gam-be-tu-lah yo-nek im-ish sei-vah
This verse describes a scene of widespread devastation. "mi-khutz" means "from outside". "te-shakhel-kher-ev" means "will consume the sword", implying destruction by warfare. "u-me-kha-dar-im ei-mah" means "and from the inner rooms terror". "gam-ba-khur gam-be-tu-lah" means "both young man and virgin". "yo-nek im-ish sei-vah" means "suckling with an old man". The verse depicts a situation where no one is spared – from infants to the elderly.
[DEU.32.26] I said, I will wipe them out; I will cause to cease from mankind their memory. [§]
amarti af'iem ashbita me'enosh zichram
This verse describes a declaration to wipe out humanity and their memory. 'Amarti' means 'I said'. 'Af'iem' means 'I will wipe them out'. 'Ashbita' means 'I will cause to cease'. 'Me'enosh' means 'from mankind'. 'Zichram' means 'their memory'.
[DEU.32.27] Were it not for the anger of an enemy to restrain itself, lest my enemies not recognize it, lest they say, "Our own hand is exalted," and not Yahveh acted all this. [§]
loo-lay ka-as oy-ev aa-goor pen-yi-nak-roo tza-ray-moo pen-yo-ah-meroo ya-day-noo ra-mah v'lo Yahveh pa-al kol-zot.
This verse discusses a situation where enemies might falsely attribute success to their own strength rather than to Yahveh. It expresses concern that, without divine intervention, enemies will claim their power resulted in victory, and will not acknowledge Yahveh's actions. ‘Loo-lay’ means ‘were it not for’. ‘Ka-as’ means ‘anger’. ‘Oy-ev’ means ‘enemy’. ‘Aagor’ means ‘restrain’. ‘Pen’ means ‘lest’ or ‘that not’. ‘Yinak-roo’ means ‘recognize’. ‘Tza-ray-moo’ means ‘enemies’. ‘Yo-ah-meroo’ means ‘they say’. ‘Ra-mah’ means ‘exalted’. ‘Pa-al’ means ‘acted’ or ‘worked’. ‘Kol-zot’ means ‘all this’.
[DEU.32.28] For a nation is perishing, its counsel is lost, and there is no understanding in them. [§]
kee-goi oh-vad eh-tzot hem-mah veh-ein bah-hem teh-voo-nah
This verse describes a nation lacking wisdom. ‘Goi’ means nation. ‘Ovad’ means lost or perishing. ‘Etzot’ refers to counsel or advice. ‘Hemmah’ is a demonstrative pronoun meaning ‘them’. ‘Ein’ means ‘there is not’. ‘Bahhem’ means ‘in them’. ‘Tevunah’ means understanding or wisdom.
[DEU.32.29] If only they had been wise, they would have understood this, they would have known for their future. [§]
loo khakhmou yaskhiloo zot yavinu leakhritam.
This verse uses several words relating to wisdom and understanding. 'Loo' indicates 'if only'. 'Khakhmou' is the verb 'to be wise', in the third person plural past tense, meaning 'they were wise'. 'Yaskhiloo' means 'they would understand' or 'they would be prudent'. 'Zot' is 'this'. 'Yavinu' means 'they would know' or 'they would discern'. 'Leakhritam' means 'to their end' or 'for their future'.
[DEU.32.30] How can one pursue a thousand, and two put ten thousand to flight, unless their protector has sold them, and Yahveh has delivered them up? [§]
‘eykah yirdof ‘echad ‘elef u-shnayim yanisu ribabah im-lo ki-tzuram mecharam vayahveh hisgiram.
This verse describes a scenario where a small number of people are able to defeat a much larger force. It attributes this victory not to their own strength, but to the actions of ‘the Gods’ and Yahveh. ‘Tzuram’ refers to their rock, meaning their protector or source of strength, which has betrayed them. ‘Hisgiram’ means ‘He delivered them up’.
[DEU.32.31] For not as our God is their god, and our enemies are put to shame. [§]
ki lo ketsureinu tsuram ve’oyveinu pelilim
This verse contrasts ‘our Rock’ with ‘their rock’ and declares that our enemies are put to shame. ‘Tzur’ means rock, and is used metaphorically for God as a source of strength and stability. ‘Pelilim’ means put to shame or disgraced.
[DEU.32.32] For their vine is from Sodom, their vineyard from Gomorrah. Their grapes are grapes of poison; clusters of bitterness for them. [§]
kee-mee-geh-fen sodom gef-nahm oo-mee-shad-mot am-o-rah an-av-em-o een-veh-ee-rosh ash-kloht meh-ro-rot la-moh
This verse speaks of the vine of Sodom and the vineyards of Gomorrah. It describes their grapes as bitter. 'Gefen' means vine or vineyard. 'Sdom' is Sodom. 'Shadmot' means fields or vineyards. 'Amorah' is Gomorrah. 'Anavemo' means their grapes. 'Eenveh-ee-rosh' refers to grapes of poison, or bitter grapes. 'Ashklot' means clusters. 'Merorot' means bitter. 'Lamo' means for them.
[DEU.32.33] The wrath of dragons is their wine, and the head of serpents is fierce. [§]
khamat tanninim yeinam verosh petanim akhzar.
This verse uses figurative language, describing the intensity of something by comparing it to dangerous animals. "khamat" means "wrath" or "heat". "tanninim" means "dragons" or "sea monsters". "yeinam" means "is their wine". "rosh" means "head". "petanim" means "serpents". "akhzar" means "cruel" or "fierce". The verse is poetic and describes something incredibly powerful and dangerous.
[DEU.32.34] Is He not hidden with me, sealed in my treasures? [§]
Ha-lo hu ka-mus im-ma-di, kha-tum be-o-tza-ro-tai.
This verse comes from Isaiah 46:5. 'Ha-lo' is a rhetorical question meaning 'Is it not?' 'Hu' means 'He'. 'Ka-mus' means 'hidden' or 'concealed'. 'Im-ma-di' means 'with me'. 'Kha-tum' means 'sealed'. 'Be-o-tza-ro-tai' means 'in my treasures'.
[DEU.32.35] Vengeance is mine, and I will repay, at the time their feet stumble. For near is the day of their calamity, and swift are the plans for them. [§]
lee nakam veshilem le'et tamut raglam ki karov yom eidam vechash atidot lamoh.
This verse speaks of retribution and the impending doom of enemies. 'lee nakam' means 'to me vengeance'. 'veshilem' means 'and I will repay'. 'le'et tamut raglam' signifies 'at the time their feet stumble'. 'ki karov yom eidam' means 'for near is the day of their calamity'. 'vechash atidot lamoh' means 'and swift are the plans for them'.
[DEU.32.36] For Yahveh will judge His people, and He will have compassion on His servants, for He sees that power is gone and there is no fortress and they are forsaken. [§]
ki-ya-deen Yahveh am-moh ve-al-av-adav yit-neh-ham; ki-yir-eh ki-az-lat yad ve-efes at-tsoor ve-azuv.
This verse discusses Yahveh judging His people and having compassion on His servants. It emphasizes a situation where power has failed, there are no strongholds, and people are forsaken.
[DEU.32.37] And he said, "Where are the Gods, the rock in whom they trust?" [§]
ve-amar ei eloheimo tsur chasiyu bo.
This verse consists of a verb (ve-amar - and he said), a pronoun (ei - where/who), a noun (eloheimo - the Gods), a noun (tsur - rock), a verb (chasiyu - they trust), and a prepositional phrase (bo - in Him). The verse asks where are ‘the Gods’ who is the rock in whom they trust.
[DEU.32.38] That which is the fat of his sacrifices they eat, they drink the wine of their offerings, they will rise and they will help you, let protection be upon you. [§]
asher chelev zevacheimo yo'chelu, yishtu yein nesicham, yakumu v'ya'ezruchem, yehi aleichem sithrah.
This verse details offerings and divine assistance. "Asher" means 'which' or 'that.' "Chelev" refers to the fat of the sacrifices, a choice portion. "Zevacheimo" signifies 'his sacrifices.' "Yo'chelu" means 'they eat.' "Yishtu" means 'they drink.' "Yein" means 'wine.' "Nesicham" refers to 'their libations' or 'their offerings.' "Yakumu" means 'they will rise.' "V'ya'ezruchem" means 'and they will help you.' "Yehi" means 'let it be.' "Aleichem" means 'upon you.' "Sithrah" means 'protection' or 'shelter.' The verse speaks of those who consume the fat of sacrifices and drink the wine of offerings, and in return, receive assistance and protection.
[DEU.32.39] Behold now that I, I am He, and there are no Gods with me. I kill and I revive, I crush and I heal, and there is no rescuer from my hand. [§]
re'u ata ki ani ani hu ve'ein elohim imadi ani amit ve'achaye machatzi ve'ani erpa ve'ein miyadi matzil.
This verse is a declaration of Yahveh’s unique power and existence. “Re’u” is an imperative, meaning “see” or “behold.” “Ata” means “now.” “Ki” means “that” or “for.” The repetition of “ani” emphasizes “I, I.” “Hu” is “He” or “It” but reinforces “I” in this context. “Elohim” is “the Gods.” “Imadi” means “with me.” “Amit” means “I kill.” “Achaye” means “I revive.” “Machatzi” means “I crush.” “Erpa” means “I heal.” “Miyadi” means “from my hand.” “Matzil” means “rescuer.”
[DEU.32.40] For I will lift up my hands to the heavens, and I will say, "Living am I forever." [§]
kee-es-sah el-shah-mai-im ya-dee ve-ah-mar-tee chai ah-no-kee le-oh-lam.
This verse contains several key names and words. "kee" means "for" or "indeed". "es-sah" means "I will lift up". "el" means "to" or "towards". "shah-mai-im" means "the heavens". "ya-dee" means "my hands". "ve" means "and". "ah-mar-tee" means "I will say". "chai" means "alive" or "living". "ah-no-kee" means "I". "le-oh-lam" means "forever". The verse is a declaration of eternal life, made by lifting hands to the heavens.
[DEU.32.41] If I sharpen the flash of my sword, and grasp with judgment my hand, I will return vengeance to my enemies, and to those who hate me, I will fully recompense. [§]
im-shan-no-tee be-rakh khar-bee ve-to-akh-ez be-mish-pat ya-dee a-sheev na-kam le-tsa-rai ve-li-me-sa-nai a-sha-lem.
This verse contains a conditional statement. "If I sharpen my flash of sword, and seize with judgment my hand". It continues with a promise of retribution. “I will repay vengeance to my enemies and to my haters, I will fully recompense.”
[DEU.32.42] I will sharpen my arrows from blood, and my sword will devour flesh from the blood of the slain and captives from the heads of the young of the enemy. [§]
ashkir chitstay midam vecharbi toachal basar midam chalal vesivyah merosh par'ot oyev
This verse uses vivid imagery of warfare. "Ashkir" means "I will sharpen". "Chitstay" means "my arrows". "Midam" means "from blood". "Vecharbi" means "and my sword". "Toachal" means "will devour". "Basar" means "flesh". "Midam chalal" means "from blood of the slain". "Vesivyah" means "and captives". "Merosh par'ot oyev" means "from the heads of the young of the enemy". The verse speaks of a warrior preparing for battle and the consequences of victory.
[DEU.32.43] Sing aloud, nations, His people, for the blood of His servants will be avenged, and vengeance He will return to His enemies, and He will atone for His land, His people. [§]
har-nee-noo go-yeem am-moh kee dam-ah-vah-dahv-ee-voh yee-kom vee-nah-kahm yah-sheev leh-tsah-reev veh-kee-per ahd-mah-toh am-moh
This verse uses several names and terms for God. "har-nee-noo" is a command to sing aloud. "go-yeem" means nations. "am-moh" means His people. "dam" means blood. "ah-vah-dahv-ee-voh" means His servants. "yee-kom" means will be avenged. "vee-nah-kahm" means and vengeance. "yah-sheev" means He will return. "leh-tsah-reev" means to His enemies. "veh-kee-per" means and He will atone. "ahd-mah-toh" means His land. The verse speaks of God avenging the blood of His servants and atoning for His land, His people.
[DEU.32.44] And Moses came and spoke all the words of this song in the ears of the people, he and Joshua son of Nun. [§]
Va-yo-vo Mo-sheh va-ye-da-ber et kol div-rei ha-shi-rah ha-zot be-oz-nei ha-am, hu ve-ho-sheh-ah ben Nun.
This verse describes Moses speaking all the words of this song to the people, alongside Joshua son of Nun. Each word is transliterated as accurately as possible using English phonetic approximations. 'Va' indicates 'and', 'yo' is a verbal prefix indicating past tense, 'divrei' means 'words of', 'ha' is 'the', 'zot' means 'this', 'be' means 'in', 'oznei' means 'ears of', 'am' means 'people', and 'ben' means 'son of'.
[DEU.32.45] And Moses finished speaking all these words to all Israel. [§]
va-yekhal Moshe le-daber et kol ha-devarim ha-eleh el kol Yisrael
This verse describes Moses finishing speaking all the words to all of Israel. 'Vayehal' means 'and he finished'. 'Moshe' is 'Moses'. 'Le-daber' means 'to speak'. 'Et' is a direct object marker. 'Kol' means 'all'. 'Ha-devarim' means 'the words'. 'Ha-eleh' means 'these'. 'El' means 'to'. 'Yisrael' is 'Israel'.
[DEU.32.46] And He said to them, "Set your heart to all the words that I testify to you today, which you will command your children to keep to do all the words of this law." [§]
Va-yo-mer a-lei-hem si-moo le-vav-chem le-chol-ha-de-va-rim a-sher a-no-chi mei-eed ba-chem ha-yom a-sher te-tsa-vum et be-nei-chem li-shmor la-a-sot et kol di-vrei ha-to-rah ha-zo-at.
This verse is a command to remember and teach God's laws. 'Va-yo-mer' means 'and He said'. 'A-lei-hem' means 'to them'. 'Si-moo le-vav-chem' means 'set your heart'. 'Le-chol-ha-de-va-rim' means 'to all the words'. 'A-sher a-no-chi mei-eed ba-chem ha-yom' means 'that I testify to you today'. 'A-sher te-tsa-vum et be-nei-chem' means 'that you will command your children'. 'Li-shmor la-a-sot' means 'to keep to do'. 'Et kol di-vrei ha-to-rah ha-zo-at' means 'all the words of this law'.
[DEU.32.47] For it is not an empty word to you, for it is your lives, and by this word you will lengthen your days upon the land which you are crossing the Jordan there to inherit. [§]
ki lo-davar rek hu mikhem, ki-hu khayyekhem, ubadavar hazzeh ta'arikhu yamim al-ha'adamah asher atem ovrim et-hayarden shamah lerishta
This verse speaks about the importance of God's word. 'ki' means 'for' or 'because'. 'lo-davar' means 'not a word'. 'rek' means 'empty' or 'vain'. 'hu' means 'it' or 'he'. 'mikhem' means 'from you'. 'khayyekhem' means 'your lives'. 'ubadavar hazzeh' means 'and by this word'. 'ta'arikhu' means 'you will lengthen'. 'yamim' means 'days'. 'al-ha'adamah' means 'upon the land'. 'asher' means 'which' or 'that'. 'atem ovrim' means 'you are crossing'. 'et-hayarden' means 'the Jordan'. 'shamah' means 'there'. 'lerishta' means 'to inherit'.
[DEU.32.48] And Yahveh spoke to Moses at this time, saying: [§]
Va-ye-da-ber Yahveh el-Mo-sheh be-et-zem ha-yom ha-zeh le-emor.
This verse begins with a conjunctive particle 'va' meaning 'and'. 'Ye-da-ber' means 'spoke'. 'Yahveh' is the proper name of God. 'El' means 'to'. 'Mo-sheh' is the name Moses. 'Be-et-zem' means 'in the time of' or 'at this time'. 'Ha-yom' means 'the day'. 'Ha-zeh' means 'this'. 'Le-emor' means 'saying' or 'to say'. The verse describes God speaking to Moses at this present time, and introducing a statement.
[DEU.32.49] Ascend to this mountain of the wanderers, Mount Nebo, which is in the land of Moab, across from Jericho, and see the land of Canaan, which I, Yahveh, am giving to the children of Israel as a possession. [§]
‘aleh el-har ha-‘avarim hazeh har-nevo asher b’eretz mo’av asher ‘al-p’nei yerecho ur’eh et-eretz kena’an asher ani noten liv’nei yisra’el la’achuzzah.
This verse instructs someone to ascend Mount Nebo, which is in the land of Moab, opposite Jericho. From there, they are to view the land of Canaan, which Yahveh is giving to the children of Israel as a possession.
[DEU.32.50] And you will die on the mountain where you ascend there, and be gathered to my people, as my brother Aaron died on Hor the mountain, and was gathered to his people. [§]
oo-moot bah-har ah-sher ah-tah oh-leh shah-mah veh-eh-ah-sehf el-ah-meh-hee-kah kah-ah-sher meht ah-hah-ron ah-hee-kah beh-hor hah-har vai-eh-ah-sef el-ah-mahv
This verse describes the death of Moses and his gathering to his people, comparing it to the death and gathering of his brother Aaron. ‘bah-har’ means ‘the mountain’; ‘ah-sher’ means ‘which/that’; ‘ah-tah’ means ‘you’; ‘oh-leh’ means ‘you ascend’; ‘shah-mah’ means ‘there’; ‘veh-eh-ah-sef’ means ‘and be gathered’; ‘el-ah-meh-hee-kah’ means ‘to my people’; ‘kah-ah-sher’ means ‘as’; ‘meht’ means ‘died’; ‘ah-hah-ron’ means ‘Aaron’; ‘ah-hee-kah’ means ‘my brother’; ‘beh-hor’ means ‘in Hor’; ‘hah-har’ means ‘the mountain’; ‘vai-eh-ah-sef’ means ‘and was gathered’; ‘el-ah-mahv’ means ‘to his people’.
[DEU.32.51] Because you rebelled against me among the children of Israel at the waters of quarrel at Qadesh in the desert of Tzin, because you did not sanctify me among the children of Israel. [§]
al asher ma'alteem bee betoch benee Yisrael bemee merivat Qadesh midbar Tzin al asher lo kidashtem otii betoch benee Yisrael.
This verse details a reason for God's displeasure. 'asher' means 'because of'. 'ma'alteem' is a verb meaning 'you rebelled' or 'you transgressed'. 'bii' means 'against me'. 'betoch' means 'among'. 'bnee Yisrael' is 'the children of Israel'. 'meei merivat' is 'the waters of the quarrel'. 'Qadesh' is a place name. 'midbar Tzin' is 'the desert of Tzin'. 'lo kidashtem' means 'you did not sanctify'. 'otii' means 'me'. The verse states that God is displeased because the people rebelled against God amongst the children of Israel at the waters of quarrel at Qadesh in the desert of Tzin, because they did not sanctify God amongst the children of Israel.
[DEU.32.52] For from opposite you will see the land, and there you will not go to the land which I give to the sons of Israel. [§]
kee mee-neh-ged tee-reh-eh et-ha-ah-retz veh-shah-mah lo tah-vo el-ha-ah-retz ah-sher ah-nee no-ten leev-nei yees-ra-el.
This verse describes Moses being allowed to see the land promised to the Israelites, but not enter it. 'Kee' means 'for' or 'because'. 'Mee-neh-ged' means 'opposite' or 'before'. 'Tee-reh-eh' means 'you will see'. 'Et-ha-ah-retz' means 'the land'. 'Veh-shah-mah' means 'and there'. 'Lo tah-vo' means 'you will not go'. 'El-ha-ah-retz' again means 'to the land'. 'Ah-sher ah-nee no-ten' means 'which I give'. 'Leev-nei yees-ra-el' means 'to the sons of Israel'.
DEU.33
[DEU.33.1] And this is the blessing that blessed Moses, a man of the Gods, the children of Israel before his death. [§]
ve-zo-t ha-bre-kha a-sher ba-rak Moshe ish ha-elo-him et-bnei Yisrael lifnei mo-to.
This verse introduces the blessing that Moses, a man of the Gods, bestowed upon the children of Israel before his death. Each word is translated as directly as possible, retaining the original sentence structure. 'Ve-zo-t' means 'and this'. 'Ha-bre-kha' means 'the blessing'. 'A-sher' means 'that'. 'Ba-rak' means 'blessed'. 'Moshe' is 'Moses'. 'Ish' means 'man'. 'Ha-elo-him' means 'of the Gods'. 'Et-bnei' means 'the children of'. 'Yisrael' is 'Israel'. 'Lifnei' means 'before'. 'Mo-to' means 'his death'.
[DEU.33.2] And Yahveh said, coming from Sinai, and shining forth from Seir, to them he appeared from Mount Paran, and he came with myriads of holiness from his right hand, with fiery law to them. [§]
Va-yo-mar Yahveh mi-Si-nai ba ve-za-rach mi-Se-ir la-mo ho-fi-a me-har Pa-ran ve-a-tah me-riv-vot ko-desh mi-yami-no eish dat la-mo.
This verse describes Yahveh's appearance and powerful arrival. It specifies his coming from Sinai and shining forth from Seir, appearing from Mount Paran, with fire emanating from his right hand. 'La-mo' indicates 'to them' or 'for them', referring to his people. 'Rivvot' denotes 'myriads' or a large quantity. 'Eish dat' literally means 'fire of law' or 'fiery law'.
[DEU.33.3] Affection loves nations, all of my holy ones are in your hand, and they are struck at your feet. He will carry your words. [§]
af khovev amim kol-kedoshaiy bev-yadekha vehim tukku leraglekha yissa midabrotekha.
This verse describes God’s affection for nations and his control over his holy ones. “Af” means affection or love. “Khovev” means to love or be fond of. “Amim” is nations or peoples. “Kol” means all. “Kedoshaiy” means my holy ones. “Bev-yadekha” means in your hand. “Vehim” means and they. “Tukku” means are struck or beaten. “Leraglekha” means at your feet. “Yissa” means he will carry. “Midabrotekha” means your words or your speech.
[DEU.33.4] Instruction commanded to us Moses, an inheritance of the community of Jacob. [§]
torah tzivah lanu mosheh morashah kehillat yaakov
Torah: Instruction, law. Tzivah: commanded. Lanu: to us. Moshe: Moses. Morashah: inheritance. Kehillat: community, assembly. Yaakov: Jacob.
[DEU.33.5] And there was a king in Israel, when the heads of the people came together, the tribes of Israel. [§]
va-yhi vi-shur-oon melekh, be-hit-assef ra-shei am ya-chad shiv-tei yis-ra-el.
This verse describes a time when a king existed in Israel, specifically when the heads of the people, the tribes of Israel, gathered together. 'Yishurun' is a poetic name for Israel. 'Hit-assef' describes a gathering or assembly.
[DEU.33.6] May Reuben live, and may he not die; and may his posterity be numerous. [§]
ye-khee re-oo-ven ve-al ya-mot ve-hee me-tav mis-par.
This verse comes from Genesis 49:22, part of Jacob's blessing to his sons. It is a poetic statement concerning Reuben. "Yekhee" means "may he live". "Reuben" is a proper name, referring to Jacob’s firstborn son. "Ve-al ya-mot" means "and may he not die". "Ve-hee me-tav mis-par" is a more complex phrase; "me-tav" means "his dew", or metaphorically, "his posterity", and "mis-par" means "number". This suggests his descendants will be numerous. The verse is a wish for Reuben’s life and a prophecy of a large family line.
[DEU.33.7] And this concerns Judah, and he said, “Hear, Yahveh, the voice of Judah, and bring his people to him. His hands are sufficient for him, and help will come from his enemies.” [§]
ve-zo-at li-ye-hu-da ve-yo-am-er shma Yahveh kol Ye-hu-da ve-el am-o te-vi-e-nu ya-da-yv rav lo ve-e-zer mi-tsa-rav tih-yeh.
This verse concerns Judah. It states that someone speaks, and is instructing that Yahveh hears the voice of Judah, and will bring his people. It indicates that Judah has strength and help from his enemies will come.
[DEU.33.8] And to Levi He said, "Your choices and your bright lights are for a pious man, the one whom you tested at Massah and contended with over the waters of Meribah." [§]
oo-le-vee a-mar too-meh-cha ve-oo-ray-cha le-eesh chas-see-deh-cha a-shehr nee-see-toh be-mas-sah teh-ree-veh-hoo al-may-meh mer-ee-vah.
This verse speaks to Levi, and addresses 'your choice ones and your bright lights' being for a pious man who was tested at Massah and contended over the waters of Meribah. ‘Tumim’ and ‘Urim’ were lots used for divination, used to determine God’s will. The verse is addressed to God by Moses.
[DEU.33.9] The one who says to their father and to their mother, “I have not known you,” and to their brothers, they do not recognize them, and to their children, they do not know them, because they have kept your word and they will keep your covenant. [§]
ha-o-mer le-a-vee-voo oo-le-ee-mo-o lo re-ee-tee-voo ve-et a-chav-eev lo hee-keer ve-et ba-nav-o lo ya-da kee sham-roo im-ra-te-cha oo-ve-ree-te-cha yeen-tzo-roo
This verse describes someone who claims they do not know their father, their mother, their brothers, or their children, but who nonetheless keeps God’s word and covenant. It emphasizes obedience even in the face of familial disavowal.
[DEU.33.10] They will teach Your judgements to Jacob, and Your law to Israel. They will place incense before Your nostrils, and a complete offering upon Your altar. [§]
yo-roo mish-pa-tay-kha le-ya-a-kov ve-to-ra-te-kha le-yis-ra-el ya-si-moo ket-o-ra be-a-feh-kha ve-kha-leel al-miz-be-h-kha.
This verse speaks of teaching justice and law, and offering incense as a complete offering. Let's break down the names of God used here: There are none explicitely named. However, the possessive pronouns 'your' indicate a reference to the divine. The verse uses the second person pronoun, addressing God directly. Therefore, we'll translate the possessive pronouns as referring to 'the Gods'.
[DEU.33.11] Bless Yahveh, His strength, and may You be pleased with the work of His hands. Crush the loins of those who rise up against Him, and may those who hate Him not rise. [§]
bah-rekh Yahveh khay-looh oo-fo-al ya-dahv tee-reh-tzeh meh-khah-tz ma-teh-nah-eem kah-mahv-eem oo-meh-sah-neh-eev meen-yeh-koo-moon.
This verse is a prayer of blessing and a declaration of Yahveh's power. "Bahrekh" means "bless." "Yahveh" is the proper name of God. "Khaylooh" refers to His strength or power. "Foal yadayv" means "the work of His hands." "Tiretzeh" means "may be pleased with". "Mekhatz" means "to crush". "Mateh-naim" refers to loins, representing strength or enemies. "Kamav" refers to those who rise up against Him. "Mesaneiv" refers to those who hate Him. "Min-yekumoon" is a phrase that means "may they not rise".
[DEU.33.12] To Benjamin he said, "The beloved of Yahveh will dwell securely. Yahveh will hover over him all day, and will dwell between his shoulders." [§]
le-bin-ya-min a-mar ye-did Yahveh yish-khon la-ve-tach a-lav kho-fef a-lav kol-hay-yom u-bein k'te-fav shach-en.
This verse speaks about Benjamin. It states that he is the beloved of Yahveh and will dwell securely. Yahveh will hover over him all day and will dwell between his shoulders. 'Ye-did' means 'beloved' or 'friend'. 'Yish-khon' means 'he will dwell'. 'La-ve-tach' means 'securely'. 'Kho-fef' means 'to hover' or 'to cover'. 'Shach-en' means 'to dwell'.
[DEU.33.13] And to Joseph he said, "Blessed is Yahveh, his land, from the fullness of the heavens, from the dew, and from the deep that lies below." [§]
u-le-yo-sef a-mar me-vo-rech-et Yahveh ar-tzo mi-me-ged sha-ma-yim mi-tal u-mi-te-hom ro-vets-et ta-chat.
This verse is from Genesis 49:25. It is part of Jacob’s blessing to Joseph. 'U-le-yo-sef' means 'and to Joseph'. 'A-mar' means 'said'. 'Me-vo-rech-et' means 'blessed'. 'Yahveh' is the proper name of God. 'Ar-tzo' means 'his land'. 'Mi-me-ged sha-ma-yim' means 'from the fullness of the heavens'. 'Mi-tal' means 'from the dew'. 'U-mi-te-hom' means 'and from the deep'. 'Ro-vets-et' means 'that lies'. 'Ta-chat' means 'below'.
[DEU.33.14] And from the direction of sunrise come yields, and from the direction of the expulsion of the moon they come. [§]
oo-mee-meh-ged teh-voo-ot shah-mesh oo-mee-meh-ged geh-resh yeh-rah-heem
This verse describes something coming from the direction of sunrise and the direction of sunset. "Meged" is a place or direction. "Tevuot" refers to products or yields, specifically of the field. "Shamesh" is the sun, and "y’rachim" is the moon. "Geresh" means 'expulsion' or 'driving out', and is being used to indicate direction. Thus the verse refers to something coming from the direction of sunrise yields, and from the direction of the expulsion of the moon (sunset).
[DEU.33.15] From the head of the ancient mountains, and from the prominence of the age’s hills. [§]
oo-meh-rosh ha-har-ree-keh-dem oo-mee-meh-ged geev-ot oh-lam
This verse begins with the preposition 'from' repeated twice. 'Har' means mountain, and 'ree' is the plural. 'Qedem' signifies 'front' or 'east,' but in this context it suggests 'ancient' or 'former.' 'Meggad' is from a root meaning 'to enlarge,' indicating a position of prominence or height. 'Geev-ot' is the plural of 'geevah', meaning hill. 'Olam' means forever or eternity, but is often translated as 'age' or 'world'. Therefore, the verse speaks of a location 'from the head of the ancient mountains, and from the prominence of the age's hills'.
[DEU.33.16] And from the back of the land and its fullness, and the desire of the one dwelling in the bush, it will come to the head of Joseph, and to the crown of a nazirite among his brothers. [§]
oo-mee-meh-gehd eh-rets oo-meh-loh-ah, oo-reh-tsone shoh-khuh-nee seh-neh tah-vo-ah-teh leh-rosh yo-seph oo-leh-kahd-kohd neh-zeer eh-chav.
This verse describes a blessing coming from the ‘back of the land’ and its fullness, originating with the desire of the one dwelling in the bush. This blessing will come to the head of Joseph, and to the crown of the nazirite amongst his brothers.
[DEU.33.17] The firstborn of his bull possesses glory to him, and his horns are the horns of a wild ox. With them he will gore peoples together to the ends of the earth, and they are the multitudes of Ephraim, and they are the thousands of Manasseh. [§]
bekhor shoroo hadar lo vekarnei re’em karnav, bahem amim yenaggach yachdav afsei-aretz vehem rivvot efrayim vehem alfey menashe.
This verse describes the strength and power associated with a figure, likely a tribal leader or even a divine being. ‘Bekhor shoroo’ means ‘firstborn of his bull’ – a symbol of strength. ‘Hadar lo’ means ‘glory to him’. ‘Karnei re’em karnav’ references the horns of a re’em (a wild ox) as his horns. The verse then speaks of ‘amim’ (peoples) being gored by these horns, ‘yachdav’ (together), to the ‘afsei-aretz’ (ends of the earth). Finally, the verse mentions numerous people belonging to the tribes of Ephraim and Manasseh.
[DEU.33.18] And to Zebulun he said, “Rejoice, Zebulun, in your going out, and Issachar within your tents.” [§]
v'lizbulun amar simach z'vulun b'tzeatcha v'yissachar b'ohalecha.
This verse is from Deuteronomy 33:18 and is part of Jacob’s blessing to his sons. It concerns Zebulun and Issachar. ‘Amar’ means ‘said’. ‘Simach’ means ‘rejoice’. ‘B’tzeatcha’ means ‘in your going out’. ‘B’ohalecha’ means ‘in your tents’.
[DEU.33.19] Nations will call to the mountain there, and they will sacrifice sacrifices of righteousness, for an abundance of days will be enjoyed, and the overflow of hidden wealth. [§]
Amim har-yiqra'u sham yizbehu zivhei-tzedeq ki shefa yamim yiynaqu usfunei tmunei chol.
This verse describes a mountain where nations will call and offer sacrifices of righteousness, due to an abundance of resources. “Amim” means nations. “Har” means mountain. “Yiqra’u” means they will call. “Sham” means there. “Yizbehu” means they will sacrifice. “Zivhei-tzedeq” means sacrifices of righteousness. “Ki” means because/for. “Shefa” means abundance. “Yamim” means days/resources. “Yiynaqu” means will be enjoyed/drawn out. “Usfunei” means and the abundance/overflow. “Tmunei” means hidden/treasured. “Chol” means sand/wealth.
[DEU.33.20] And to Gad He said, "Blessed is the one who enlarges Gad, like a lion who dwells, and who tears the arm, even the crown of the head." [§]
u-le-gad amar baruch mar-chiv gad ke-lavi shachen ve-taraph zero-a af-kadkod.
This verse describes God's blessing on Gad. "Gad" is a proper noun, a person’s name and also a region. "Mar-chiv" means to enlarge or make spacious. "Ke-lavi" means like a lion. "Shachen" means to dwell. "Taraph" means to tear or ravage. "Zero-a" means arm. "Af-kadkod" means even the crown of the head.
[DEU.33.21] And he saw the beginning for himself, for there was a portion of a lawgiver’s boundary. And the heads of the people came, the righteousness of Yahveh they did, and his judgements with Israel. [§]
va-yar re-ish-it lo, ki-sham chel-kat me-chok-ek sa-poon, va-yeh-tei ra-shei am, tzid-kat Yahveh asah, u-mish-pa-taw im-Yis-ra-el.
This verse describes a vision or revelation. 'Re-ish-it' refers to the beginning or first. 'Chel-kat me-chok-ek' describes a portion or allotment of a lawgiver. 'Sa-poon' is interpreted as a boundary or limit. 'Ra-shei am' refers to the heads of the people. 'Tzid-kat Yahveh' denotes the righteousness of Yahveh. 'Mish-pa-taw im-Yis-ra-el' means judgements with Israel.
[DEU.33.22] And to Dan he said, "Dan is a lion's cub, he will leap from Bashan." [§]
u-le-dan amar dan gur aryeh yezanek min-ha-bashan
This verse is from Judges 18:9. 'u-le-dan' means 'and to Dan'. 'amar' means 'said'. 'dan' is the name Dan. 'gur aryeh' literally means 'a lion's cub'. 'yezanek' means 'he will leap'. 'min-ha-bashan' means 'from Bashan'. The verse describes Dan speaking, identifying himself with a lion's cub leaping from Bashan.
[DEU.33.23] And to Naphtali he said: "Naphtali is full of satisfaction, and filled with the blessing of Yahveh. He will possess the sea and the south as his inheritance." [§]
oolenaphtali amar naphtali sevah ratzon umalea birchath Yahveh yam vedarom yerashah.
This verse is from Genesis 49:10. It is part of Jacob’s blessing upon his sons. It speaks to Naphtali and declares he will have satisfaction and fullness of blessing from Yahveh, possessing the sea and the south as inheritance.
[DEU.33.24] And to Asher he said, "Blessed among sons is Asher. May his brothers be pleased with him, and may his foot be dipped in oil." [§]
u-le-asher amar baruch mi-banim asher yehi retzuy echav vetovel ba-shemen raglo.
This verse comes from Deuteronomy 33:26. It describes a blessing spoken by Moses about the tribe of Asher. It states that Asher is blessed among sons and that his brothers should be pleased with him, and his feet should be dipped in oil. 'Asher' is a proper noun, the name of a tribe and a person. 'Baruch' means blessed. 'Banin' means sons. 'Yehi retzuy' means 'may it be pleasing'. 'Echav' means his brothers. 'Tovel' means dipped. 'Ba-shemen' means in oil. 'Raglo' means his foot.
[DEU.33.25] Iron and bronze are your sandals, and like your days is your dissolution. [§]
barzel u-nechoshet min'alei-cha u-ke-yamei-cha dabecha.
This verse describes a fearsome being. 'Barzel' means iron, 'u' means and, 'nechoshet' means bronze. 'Min'alei-cha' means your sandals. 'U' again means and, 'ke-yamei-cha' means like your days, and 'dabecha' refers to your decay or dissolution. The verse is a poetic description of a powerful, enduring being whose very presence causes decay.
[DEU.33.26] There is no God like Israel’s God, who rides the heavens with your help, and whose majesty is in the clouds. [§]
Ein ka'el Yeshurun, rochev shamayim be'ezrechah u'vegavato shchakim.
This verse describes God's power and assistance to Israel. "Ein" means "there is not". "Ka'el" is a form of "El" meaning "God". "Yeshurun" is a poetic name for Israel. "Rochev" means "riding". "Shamayim" means "heavens". "Be'ezrechah" means "with your help". "U'vegavato" means "and in his majesty". "Shchakim" means "clouds". Therefore, the verse is stating there is no God like Israel's God, who rides the heavens to help them, and whose majesty is in the clouds.
[DEU.33.27] The dwelling of the Gods of ancient times is from under the arms of eternity, and he drove the enemy away from before you, and he said, "Destroy!" [§]
me-o-nah elo-hay ke-dem oo-mi-ta-chat ze-ro-ot o-lam va-ye-ga-resh mi-pa-nay-cha o-yev va-yo-mer ha-sh-med.
This verse describes a divine act of driving away an enemy. “Meonah” is an unusual word often connected to the idea of tenderness or nurturing, potentially referring to God’s dwelling or care. “Elohay” means “the Gods”. “Kedem” refers to ancient times or the east. “Mitachatz” means “from under”. “Zerot” means “arms”. “Olam” means “eternity” or “world”. “Yegarash” means “he drove away”. “Mipanecha” means “from before you”. “Oyev” means “enemy”. “Vayomer” means “and he said”. “Hashmed” means “destroy”.
[DEU.33.28] And Israel dwelt securely alone, the hope of Jacob, towards the land of grain and wine, also its heavens will drip with dew. [§]
Va-yish-khon Yis-ra-el be-ta-kh bad-ad, ein Ya-a-kov el-er-etz da-gan ve-ti-rosh, af-sha-ma-yav ya-ar-fu tal.
This verse describes Israel dwelling securely and alone, the hope of Jacob, in a land of grain and wine, where the heavens also drip with dew. Let’s break down the names. ‘Yisrael’ is Israel. ‘Yaakov’ is Jacob. The other words are descriptive and can be directly translated.
[DEU.33.29] Blessed are you, Israel! Who is like you, a people saved by Yahveh? He is your shield and your strength, and the sword of your pride. Your enemies will be put to shame by you, and you will tread upon their heights. [§]
ash-reh-kah yis-ra-el mee kah-moh-kah am no-shah bah-Yahveh mah-ghen eh-zeh-reh-kah va-ah-sher-heh-rev gah-vah-teh-kah vee-yee-kah-hesh-soo oy-vay-khah lahkh vee-atah al-bah-moh-tay-moh tee-drokh.
This verse is a declaration of blessedness upon Israel, highlighting God's strength and protection. It proclaims that there is no nation like Israel, saved by Yahveh, and whose shield and sword are sources of pride. It ends with a prophecy of Israel trampling its enemies.
DEU.34
[DEU.34.1] And Moses went up from the plains of Moab to Mount Nebo, the top of Pisgah, which is before Jericho. And Yahveh showed him all the land, the Gilead until Dan. [§]
Va'ya'al Moshe me'arvot Mo'av el-har Nevo, rosh ha-pisgah asher al-p'nei Yericho. Va'yarehu Yahveh et-kol ha-aretz et-ha-Gil'ad ad-Dan.
This verse describes Moses ascending Mount Nebo to view the Promised Land. 'Va'ya'al' means 'and he went up'. 'Me'arvot Mo'av' means 'from the plains of Moab'. 'El-har Nevo' means 'to Mount Nebo'. 'Rosh ha-pisgah' means 'the top of Pisgah'. 'Asher al-p'nei Yericho' means 'which is before Jericho'. 'Va'yarehu Yahveh' means 'and Yahveh showed him'. 'Et-kol ha-aretz' means 'all the land'. 'Et-ha-Gil'ad' means 'the Gilead'. 'Ad-Dan' means 'until Dan'.
[DEU.34.2] And all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah to the last sea. [§]
ve'et kol-naftali ve'et eretz efraim umenashe ve'et kol eretz yehudah ad hayam ha'acharon
This verse lists geographical locations. 've'et' means 'and'. 'kol' means 'all'. 'naftali', 'efraim', 'menashe', and 'yehudah' are place names corresponding to the tribes of Israel. 'eretz' means 'land'. 'ad' means 'to' or 'until'. 'hayam ha'acharon' means 'the last sea', referring to the Mediterranean Sea.
[DEU.34.3] And the south and the Arabah, the valley of Jericho, city of the palm trees, until Zozar. [§]
ve'et-hannegev ve'et-hakikkar biq'at yerecho ir hat'marim ad-tzo'ar.
This verse describes the southern region and the Arabah (the Jordan Valley), specifically the area around Jericho, the city of palm trees, extending to Zozar. 'Ve'et' functions as 'and the'. 'Han'negev' means 'the south'. 'Hakikkar' means 'the Arabah' or 'the plain'. 'Biq'at' means 'the valley of'. 'Yerecho' is Jericho. 'Ir' means 'city of'. 'Hat'marim' means 'the palm trees'. 'Ad' means 'until' or 'to'. 'Tzo'ar' is Zozar.
[DEU.34.4] And Yahveh said to him, "This is the land which I swore to Abraham, to Isaac, and to Jacob, saying, 'To your seed I will give it. I have shown it to you with your eyes, and there you shall not pass over." [§]
Va-yo-mer Yahveh elav zot ha-aretz asher nishba'ti le-Avraham le-Yitzchak u-le-Ya'akov le-emor le-zar'acha etnenna her'iticha be'einecha veshamah lo ta'avor.
This verse recounts God speaking to Moses, identifying the land promised to Abraham, Isaac, and Jacob. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'Elav' means 'to him'. 'Zot' means 'this'. 'Ha-aretz' means 'the land'. 'Asher' means 'which'. 'Nishba'ti' means 'I have sworn'. 'Le-Avraham' means 'to Abraham'. 'Le-Yitzchak' means 'to Isaac'. 'U-le-Ya'akov' means 'and to Jacob'. 'Le-emor' means 'saying'. 'Le-zar'acha' means 'to your seed'. 'Etnenna' means 'I will give it'. 'Her'iticha' means 'I have shown you'. 'Be'einecha' means 'with your eyes'. 'Veshamah' means 'and there'. 'Lo ta'avor' means 'you shall not pass'.
[DEU.34.5] And there Moses, servant of Yahveh, died in the land of Moab according to the word of Yahveh. [§]
Va-ya-mat sham Moshe eved-Yahveh be-eretz Moab al-pi Yahveh.
This verse states that Moses died in the land of Moab according to the word of Yahveh. 'Va-ya-mat' means 'and he died'. 'Sham' means 'there'. 'Moshe' is the name Moses. 'Eved-Yahveh' means 'servant of Yahveh'. 'Be-eretz' means 'in the land'. 'Moab' is the name of the land. 'Al-pi' means 'according to the word of'.
[DEU.34.6] And he buried him in the valley in the land of Moab, opposite the house of Peor, and no one knew his burial place until this day. [§]
Va-yikbor oto bagai be-eretz moav, mul beit peor, ve-lo yada ish et kevuratto ad hayom hazeh.
This verse describes the burial of Moses. 'Va-yikbor' means 'and he buried'. 'Oto' means 'him'. 'Bagai' means 'in the valley'. 'Be-eretz moav' means 'in the land of Moab'. 'Mul beit peor' means 'opposite the house of Peor'. 'Ve-lo yada' means 'and no one knew'. 'Ish' means 'man' or 'anyone'. 'Et kevuratto' means 'his burial place'. 'Ad hayom hazeh' means 'until this day'. The verse essentially states that Moses was buried in a valley in the land of Moab, across from the house of Peor, and no one knew where his burial place was until this day.
[DEU.34.7] And Moses, son of one hundred and twenty years at his death, did not dim his eye, and did not wane his strength. [§]
uMosheh ben-me'ah ve-esrim shanah be-motoh lo-kahah einoh ve-lo nas lehoh.
This verse describes Moses at the time of his death. 'uMosheh' means 'and Moses'. 'ben-me'ah ve-esrim shanah' means 'son of one hundred and twenty years' - meaning he was 120 years old. 'be-motoh' means 'at his death'. 'lo-kahah einoh' means 'did not dim his eye' - his eyesight did not fail. 've-lo nas lehoh' means 'and did not wane his strength' - his strength did not diminish.
[DEU.34.8] And the sons of Israel wept for Moses in the plains of Moab for thirty days. And the days of weeping, the mourning for Moses, were completed. [§]
va-yiv-kuu bnei yis-ra-eil et-mo-sheh be-ar-vot mo-av shlo-shim yom va-yit-muu ye-mei be-chi ev-el mo-sheh.
This verse describes the Israelites weeping for Moses for thirty days in the plains of Moab. The verb 'yivkuu' means 'they wept'. 'Bnei yisrael' means 'sons of Israel' or 'Israelites'. 'Et-mosheh' is a grammatical marker and indicates 'Moses' as the object. 'Be-arvot moav' means 'in the plains of Moab'. 'Shloshim yom' means 'thirty days'. 'Va-yitmuu' means 'were completed'. 'Yemei bechi' means 'days of weeping'. 'Evel mosheh' means 'the mourning for Moses'.
[DEU.34.9] And Joshua, son of Nun, was full of the spirit of wisdom, because Moses had laid his hands upon him, and the children of Israel listened to him, and they did as Yahveh commanded Moses. [§]
vee-ho-shoo-ah bin noon ma-lay roo-ach chok-mah kee-sah-mak mo-sheh et ya-dahv ah-layv vayeesh-meh-oo eh-layv benee yis-rah-ehl vay-ah-soo ka-ah-sher tzee-vah Yahveh et mo-sheh
This verse describes Joshua, son of Nun, being filled with the spirit of wisdom because Moses laid his hands upon him. The children of Israel listened to him and did as Yahveh commanded Moses.
[DEU.34.10] And there has not arisen another prophet in Israel like Moses, who Yahveh knew face to face. [§]
Velo kam navi od beyisrael kemosheh asher yedao Yahveh panim el panim.
This verse discusses a prophet not rising in Israel like Moses, and how Moses knew Yahveh face to face. 'Velo kam' means 'and did not rise'. 'Navi' means 'prophet'. 'Od' means 'again' or 'still'. 'Beyisrael' means 'in Israel'. 'Kemosheh' means 'like Moses'. 'Asher' means 'who' or 'that'. 'Yedao' means 'he knew'. 'Yahveh' is the proper name of God. 'Panim el panim' means 'face to face'.
[DEU.34.11] To all the signs and the wonders that Yahveh sent to perform in the land of Egypt, to Pharaoh and to all his servants and to all his land. [§]
le-khol-ha-otot ve-ha-moftim asher shlach-ho Yahveh la-asot be-eretz mitzrayim le-paroh u-le-kol avadav u-le-kol artzo.
This verse discusses all the signs and wonders that Yahveh sent to do in the land of Egypt, to Pharaoh and to all his servants and to all his land.
[DEU.34.12] And to all the strong hand and to all the great terror that Moses did before the eyes of all Israel. [§]
oo-le-chol ha-yad ha-chazakah oo-le-chol ha-morah ha-gadol asher asah Moshe le-einei kol-Israel.
This verse refers to all the strong hand and all the great terror that Moses did before the eyes of all Israel. 'Yad' means 'hand' and is used metaphorically to represent power. 'Morah' means 'terror' or 'fear'. 'Gadol' means 'great'. 'Asher' means 'that' or 'which'. 'Asah' means 'did' or 'made'. 'Le-einei' means 'before the eyes of'. 'Kol' means 'all'. 'Israel' is the name of the people.