Ulangan 1:31

1:31 and in the desert, where you saw him ¹  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Ulangan 3:8

3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon ² 

Ulangan 7:14

7:14 You will be blessed beyond all peoples; there will be no barrenness ³  among you or your livestock.

Ulangan 14:1

The Holy and the Profane

14:1 You are children ⁴  of the Lord your God. Do not cut yourselves or shave your forehead bald ⁵  for the sake of the dead.

Ulangan 15:17

15:17 you shall take an awl and pierce a hole through his ear to the door. ⁶  Then he will become your servant permanently (this applies to your female servant as well).

Ulangan 20:11

20:11 If it accepts your terms ⁷  and submits to you, all the people found in it will become your slaves. ⁸ 

Ulangan 28:7

28:7 The Lord will cause your enemies who attack ⁹  you to be struck down before you; they will attack you from one direction ¹⁰  but flee from you in seven different directions.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ¹¹  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Ulangan 32:50

32:50 You will die ¹²  on the mountain that you ascend and join your deceased ancestors, ¹³  just as Aaron your brother died on Mount Hor ¹⁴  and joined his deceased ancestors,

Ulangan 34:1

The Death of Moses

34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. ¹⁵  The Lord showed him the whole land – Gilead to Dan,

[1:31]  ¹ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[3:8]  ² sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.

[7:14]  ³ sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.

[14:1]  ⁴ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ⁵ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[15:17]  ⁶ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

[20:11]  ⁷ tn Heb “if it answers you peace.”

[20:11]  ⁸ tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).

[28:7]  ⁹ tn Heb “who rise up against” (so NIV).

[28:7]  ¹⁰ tn Heb “way” (also later in this verse and in v. 25).

[32:36]  ¹¹ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[32:50]  ¹² tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c.

[32:50]  ¹³ tn Heb “be gathered to your people.” The same phrase occurs again later in this verse.

[32:50]  ¹⁴ sn Mount Hor. See note on the name “Moserah” in Deut 10:6.

[34:1]  ¹⁵ sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.

[34:1]  map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.