Ulangan 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Ulangan 2:14

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them.

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 ¹  equipped for battle.

Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ²  will do the same to all the kingdoms where you are going. ³ 

Ulangan 6:10

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build,

Ulangan 8:2

8:2 Remember the whole way by which he ⁴  has brought you these forty years through the desert ⁵  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ⁶  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 ⁷  made on oath to your ancestors, ⁸  to Abraham, Isaac, and Jacob.

Ulangan 10:4

10:4 The Lord ⁹  then wrote on the tablets the same words, ¹⁰  the ten commandments, ¹¹  which he ¹²  had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he ¹³  gave them to me.

Ulangan 18:22

18:22 whenever a prophet speaks in my ¹⁴  name and the prediction ¹⁵  is not fulfilled, ¹⁶  then I have ¹⁷  not spoken it; ¹⁸  the prophet has presumed to speak it, so you need not fear him.”

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ¹⁹  him that same day, for the one who is left exposed ²⁰  on a tree is cursed by God. ²¹  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ²²  God that I have come into the land that the Lord ²³  promised ²⁴  to our ancestors ²⁵  to give us.”

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ²⁶  Aramean ²⁷  was my ancestor, ²⁸  and he went down to Egypt and lived there as a foreigner with a household few in number, ²⁹  but there he became a great, powerful, and numerous people.

Ulangan 26:19

26:19 Then ³⁰  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ³¹  You will ³²  be a people holy to the Lord your God, as he has said.

Ulangan 31:12

31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law.

Ulangan 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ³³  of meeting ³⁴  so that I can commission him.” ³⁵  So Moses and Joshua presented themselves in the tent of meeting.

[3:18]  ¹ tn Heb “your brothers, the sons of Israel.”

[3:21]  ² tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ³ tn Heb “which you are crossing over there.”

[8:2]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ⁵ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:5]  ⁶ 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]  ⁷ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ⁸ tn Heb “fathers.”

[10:4]  ⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:4]  ¹⁰ tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.

[10:4]  ¹¹ tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”

[10:4]  ¹² tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:4]  ¹³ tn Heb “the Lord.” See note on “he” earlier in this verse.

[18:22]  ¹⁴ tn Heb “the Lord’s.” See note on the word “his” in v. 5.

[18:22]  ¹⁵ tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”

[18:22]  ¹⁶ tn Heb “does not happen or come to pass.”

[18:22]  ¹⁷ tn Heb “the Lord has.” See note on the word “his” in v. 5.

[18:22]  ¹⁸ tn Heb “that is the word which the Lord has not spoken.”

[21:23]  ¹⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ²⁰ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ²¹ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[26:3]  ²² tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ²³ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ²⁴ tn Heb “swore on oath.”

[26:3]  ²⁵ tn Heb “fathers” (also in vv. 7, 15).

[26:5]  ²⁶ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ²⁷ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ²⁸ tn Heb “father.”

[26:5]  ²⁹ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[26:19]  ³⁰ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ³¹ tn Heb “for praise and for a name and for glory.”

[26:19]  ³² tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[31:14]  ³³ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ³⁴ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ³⁵ tn Heb “I will command him.”