Ulangan 1:17

1:17 They ¹  must not discriminate in judgment, but hear the lowly ²  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Ulangan 1:41

Unsuccessful Conquest of Canaan

1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country.

Ulangan 3:18

Instructions to the Transjordanian Tribes

3:18 At that time I instructed you as follows: “The Lord your God has given you this land for your possession. You warriors are to cross over before your fellow Israelites ³  equipped for battle.

Ulangan 4:19

4:19 When you look up ⁴  to the sky ⁵  and see the sun, moon, and stars – the whole heavenly creation ⁶  – you must not be seduced to worship and serve them, ⁷  for the Lord your God has assigned ⁸  them to all the people ⁹  of the world. ¹⁰ 

Ulangan 4:25-26

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ¹¹  if you become corrupt and make an image of any kind ¹²  and do other evil things before the Lord your God that enrage him, ¹³  4:26 I invoke heaven and earth as witnesses against you ¹⁴  today that you will surely and swiftly be removed ¹⁵  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ¹⁶  annihilated.

Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ¹⁷  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ¹⁸  me, ¹⁹ 

Ulangan 5:15

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ²⁰  That is why the Lord your God has commanded you to observe ²¹  the Sabbath day.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ²²  I am giving ²³  you today so that you may live, increase in number, ²⁴  and go in and occupy the land that the Lord promised to your ancestors. ²⁵ 

Ulangan 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ²⁶  even as he has to this day.

Ulangan 9:4-5

9:4 Do not think to yourself after the Lord your God has driven them out before you, “Because of my own righteousness the Lord has brought me here to possess this land.” It is because of the wickedness of these nations that the Lord is driving them out ahead of you. 9:5 It is not because of your righteousness, or even your inner uprightness, ²⁷  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ²⁸  made on oath to your ancestors, ²⁹  to Abraham, Isaac, and Jacob.

Ulangan 12:17-18

12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings. 12:18 Only in the presence of the Lord your God may you eat these, in the place he ³⁰  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ³¹  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ³² 

Ulangan 13:4-5

13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him. 13:5 As for that prophet or dreamer, ³³  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. ³⁴ 

Ulangan 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ³⁵  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.

Ulangan 26:14

26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ³⁶  I have obeyed you ³⁷  and have done everything you have commanded me.

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ³⁸  will rage ³⁹  against that man; all the curses ⁴⁰  written in this scroll will fall upon him ⁴¹  and the Lord will obliterate his name from memory. ⁴² 

Ulangan 30:10

30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him ⁴³  with your whole mind and being.

Ulangan 31:21

31:21 Then when ⁴⁴  many disasters and distresses overcome them ⁴⁵  this song will testify against them, ⁴⁶  for their ⁴⁷  descendants will not forget it. ⁴⁸  I know the ⁴⁹  intentions they have in mind ⁵⁰  today, even before I bring them ⁵¹  to the land I have promised.”

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁵² 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁵³  my power.

Ulangan 32:43

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

[1:17]  ¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ² tn Heb “the small,” but referring to social status, not physical stature.

[3:18]  ³ tn Heb “your brothers, the sons of Israel.”

[4:19]  ⁴ tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[4:19]  ⁵ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ⁶ tn Heb “all the host of heaven.”

[4:19]  ⁷ tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.

[4:19]  ⁸ tn Or “allotted.”

[4:19]  ⁹ tn Or “nations.”

[4:19]  ¹⁰ tn Heb “under all the heaven.”

[4:19]  sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.

[4:25]  ¹¹ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ¹² tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ¹³ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[4:26]  ¹⁴ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

[4:26]  ¹⁵ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ¹⁶ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

[5:9]  ¹⁷ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ¹⁸ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ¹⁹ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[5:15]  ²⁰ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ²¹ tn Or “keep” (so KJV, NRSV).

[8:1]  ²² tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ²³ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ²⁴ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ²⁵ tn Heb “fathers” (also in vv. 16, 18).

[8:18]  ²⁶ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[9:5]  ²⁷ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ²⁸ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ²⁹ tn Heb “fathers.”

[12:18]  ³⁰ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ³¹ tn See note at Deut 12:12.

[12:18]  ³² tn Heb “in all the sending forth of your hands.”

[13:5]  ³³ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ³⁴ tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

[13:17]  ³⁵ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

[26:14]  ³⁶ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ³⁷ tn Heb “the Lord my God.” See note on “he” in 26:2.

[29:20]  ³⁸ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ³⁹ tn Heb “smoke,” or “smolder.”

[29:20]  ⁴⁰ tn Heb “the entire oath.”

[29:20]  ⁴¹ tn Or “will lie in wait against him.”

[29:20]  ⁴² tn Heb “blot out his name from under the sky.”

[30:10]  ⁴³ tn Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[31:21]  ⁴⁴ tn Heb “Then it will come to pass that.”

[31:21]  ⁴⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁷ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁸ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ⁴⁹ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁵⁰ tn Heb “which he is doing.”

[31:21]  ⁵¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[32:39]  ⁵² tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ⁵³ tn Heb “deliver from” (so NRSV, NLT).