Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ¹  and your children, who as yet do not know good from bad, ²  will go there; I will give them the land and they will possess it.

Ulangan 4:10

4:10 You ³  stood before the Lord your God at Horeb and he ⁴  said to me, “Assemble the people before me so that I can tell them my commands. ⁵  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

Ulangan 4:19

4:19 When you look up ⁶  to the sky ⁷  and see the sun, moon, and stars – the whole heavenly creation ⁸  – you must not be seduced to worship and serve them, ⁹  for the Lord your God has assigned ¹⁰  them to all the people ¹¹  of the world. ¹² 

Ulangan 8:2

8:2 Remember the whole way by which he ¹³  has brought you these forty years through the desert ¹⁴  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 9:21

9:21 As for your sinful thing ¹⁵  that you had made, the calf, I took it, melted it down, ¹⁶  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 10:4

10:4 The Lord ¹⁷  then wrote on the tablets the same words, ¹⁸  the ten commandments, ¹⁹  which he ²⁰  had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he ²¹  gave them to me.

Ulangan 12:11

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ²²  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ²³  and all your choice votive offerings which you devote to him. ²⁴ 

Ulangan 16:3

16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt.

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ²⁵  legal claim, ²⁶  or assault ²⁷  – matters of controversy in your villages ²⁸  – you must leave there and go up to the place the Lord your God chooses. ²⁹ 

Ulangan 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ³⁰  and they both ³¹  bear him sons, with the firstborn being the child of the less loved wife.

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ³²  him that same day, for the one who is left exposed ³³  on a tree is cursed by God. ³⁴  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ³⁵  is giving you as an inheritance, ³⁶  you must wipe out the memory of the Amalekites from under heaven ³⁷  – do not forget! ³⁸ 

Ulangan 28:63

28:63 This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he ³⁹  will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess.

Ulangan 30:20

30:20 I also call on you ⁴⁰  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ⁴¹  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Ulangan 31:7

31:7 Then Moses called out to Joshua ⁴²  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ⁴³  and you will enable them to inherit it.

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 ⁴⁴  of meeting ⁴⁵  so that I can commission him.” ⁴⁶  So Moses and Joshua presented themselves in the tent of meeting.

Ulangan 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁴⁷ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁴⁸  my power.

[1:39]  ¹ tn Heb “would be a prey.”

[1:39]  ² sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[4:10]  ³ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ⁴ tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ⁵ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

[4:19]  ⁶ 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]  ⁷ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ⁸ tn Heb “all the host of heaven.”

[4:19]  ⁹ 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]  ¹⁰ tn Or “allotted.”

[4:19]  ¹¹ tn Or “nations.”

[4:19]  ¹² 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.

[8:2]  ¹³ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁴ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:21]  ¹⁵ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ¹⁶ tn Heb “burned it with fire.”

[10:4]  ¹⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:4]  ¹⁸ tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.

[10:4]  ¹⁹ tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”

[10:4]  ²⁰ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:4]  ²¹ tn Heb “the Lord.” See note on “he” earlier in this verse.

[12:11]  ²² tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ²³ tn Heb “heave offerings of your hand.”

[12:11]  ²⁴ tn Heb “the Lord.” See note on “he” in 12:5.

[17:8]  ²⁵ tn Heb “between blood and blood.”

[17:8]  ²⁶ tn Heb “between claim and claim.”

[17:8]  ²⁷ tn Heb “between blow and blow.”

[17:8]  ²⁸ tn Heb “gates.”

[17:8]  ²⁹ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[21:15]  ³⁰ tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.

[21:15]  ³¹ tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.

[21:23]  ³² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ³³ 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]  ³⁴ 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).

[25:19]  ³⁵ tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ³⁶ tn The Hebrew text includes “to possess it.”

[25:19]  ³⁷ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ³⁸ sn This command is fulfilled in 1 Sam 15:1-33.

[28:63]  ³⁹ tn Heb “the Lord.” See note on “he” in 28:8.

[30:20]  ⁴⁰ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ⁴¹ tn Heb “he is your life and the length of your days to live.”

[31:7]  ⁴² tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁴³ tn Heb “fathers” (also in v. 20).

[31:14]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Heb “I will command him.”

[32:39]  ⁴⁷ 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]  ⁴⁸ tn Heb “deliver from” (so NRSV, NLT).