Ulangan 1:24

1:24 They left and went up to the hill country, coming to the Eshcol Valley, ¹  which they scouted out.

Ulangan 4:15

The Nature of Israel’s God

4:15 Be very careful, ²  then, because you saw no form at the time the Lord spoke to you at Horeb from the middle of the fire.

Ulangan 4:44

The Setting and Introduction of the Covenant

4:44 This is the law that Moses set before the Israelites. ³ 

Ulangan 6:25

6:25 We will be innocent if we carefully keep all these commandments ⁴  before the Lord our God, just as he demands.” ⁵ 

Ulangan 7:23

7:23 The Lord your God will give them over to you; he will throw them into a great panic ⁶  until they are destroyed.

Ulangan 9:13

9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn ⁷  lot!

Ulangan 11:3

11:3 They did not see ⁸  the awesome deeds he performed ⁹  in the midst of Egypt against Pharaoh king of Egypt and his whole land,

Ulangan 12:23

12:23 However, by no means eat the blood, for the blood is life itself ¹⁰  – you must not eat the life with the meat!

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹¹  should appear among you and show you a sign or wonder, ¹² 

Ulangan 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ¹³ 

Ulangan 15:5

15:5 if you carefully obey ¹⁴  him ¹⁵  by keeping ¹⁶  all these commandments that I am giving ¹⁷  you today.

Ulangan 17:9

17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.

Ulangan 17:13

17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Ulangan 19:20

19:20 The rest of the people will hear and become afraid to keep doing such evil among you.

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ¹⁸ 

Ulangan 24:21

24:21 When you gather the grapes of your vineyard you must not do so a second time; ¹⁹  they should go to the resident foreigner, orphan, and widow.

Ulangan 25:3

25:3 The judge ²⁰  may sentence him to forty blows, ²¹  but no more. If he is struck with more than these, you might view your fellow Israelite ²²  with contempt.

Ulangan 26:6

26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor.

Ulangan 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ²³  and they will respect you.

Ulangan 28:21

28:21 The Lord will plague you with deadly diseases ²⁴  until he has completely removed you from the land you are about to possess.

Ulangan 28:24

28:24 The Lord will make the rain of your land powder and dust; it will come down on you from the sky until you are destroyed.

Ulangan 28:43

28:43 The foreigners ²⁵  who reside among you will become higher and higher over you and you will become lower and lower.

Ulangan 29:4

29:4 But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears! ²⁶ 

Ulangan 29:24

29:24 Then all the nations will ask, “Why has the Lord done all this to this land? What is this fierce, heated display of anger ²⁷  all about?”

Ulangan 30:17

30:17 However, if you ²⁸  turn aside and do not obey, but are lured away to worship and serve other gods,

Ulangan 31:26

31:26 “Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you,

Ulangan 32:16

32:16 They made him jealous with other gods, ²⁹ 

they enraged him with abhorrent idols. ³⁰ 

[1:24]  ¹ tn Or “the Wadi Eshcol” (so NAB).

[1:24]  sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.

[4:15]  ² tn Heb “give great care to your souls.”

[4:44]  ³ tn Heb “the sons of Israel” (likewise in the following verse).

[6:25]  ⁴ tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.

[6:25]  ⁵ tn Heb “as he has commanded us” (so NIV, NRSV).

[7:23]  ⁶ tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).

[9:13]  ⁷ tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.

[11:3]  ⁸ tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.

[11:3]  ⁹ tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.

[12:23]  ¹⁰ sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

[13:1]  ¹¹ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹² tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[13:11]  ¹³ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[15:5]  ¹⁴ tn Heb “if listening you listen to the voice of.” The infinitive absolute is used for emphasis, which the translation indicates with “carefully.” The idiom “listen to the voice” means “obey.”

[15:5]  ¹⁵ tn Heb “the Lord your God.” See note on “he” in 15:4.

[15:5]  ¹⁶ tn Heb “by being careful to do.”

[15:5]  ¹⁷ tn Heb “commanding” (so NASB); NAB “which I enjoin you today.”

[23:15]  ¹⁸ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[24:21]  ¹⁹ tn Heb “glean after you.”

[25:3]  ²⁰ tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.

[25:3]  ²¹ tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.

[25:3]  ²² tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”

[28:10]  ²³ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

[28:21]  ²⁴ tn Heb “will cause pestilence to cling to you.”

[28:43]  ²⁵ tn Heb “the foreigner.” This is a collective singular and has therefore been translated as plural; this includes the pronouns in the following verse, which are also singular in the Hebrew text.

[29:4]  ²⁶ tn Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”

[29:24]  ²⁷ tn Heb “this great burning of anger”; KJV “the heat of this great anger.”

[30:17]  ²⁸ tn Heb “your heart,” as a metonymy for the person.

[32:16]  ²⁹ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ³⁰ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”