Ulangan 2:29

2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.”

Ulangan 2:36

2:36 From Aroer, ¹  which is at the edge of Wadi Arnon (it is the city in the wadi), ²  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 3:24

3:24 “O, Lord God, ³  you have begun to show me ⁴  your greatness and strength. ⁵  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 4:25

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ⁶  if you become corrupt and make an image of any kind ⁷  and do other evil things before the Lord your God that enrage him, ⁸ 

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 7:12

Promises of Good for Covenant Obedience

7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you ⁹  as he promised ¹⁰  your ancestors.

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, ¹¹  even as he has to this day.

Ulangan 9:23

9:23 And when he ¹²  sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God ¹³  and would neither believe nor obey him.

Ulangan 13:16

13:16 You must gather all of its plunder into the middle of the plaza ¹⁴  and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin ¹⁵  forever – it must never be rebuilt again.

Ulangan 14:21

14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ¹⁶  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ¹⁷ 

Ulangan 14:26

14:26 Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the Lord your God and enjoy it.

Ulangan 15:18-19

15:18 You should not consider it difficult to let him go free, for he will have served you for six years, twice ¹⁸  the time of a hired worker; the Lord your God will bless you in everything you do.

Giving God the Best

15:19 You must set apart ¹⁹  for the Lord your God every firstborn male born to your herds and flocks. You must not work the firstborn of your bulls or shear the firstborn of your flocks.

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ²⁰  legal claim, ²¹  or assault ²²  – matters of controversy in your villages ²³  – you must leave there and go up to the place the Lord your God chooses. ²⁴ 

Ulangan 17:14

Provision for Kingship

17:14 When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,”

Ulangan 19:9

19:9 and then you are careful to observe all these commandments ²⁵  I am giving ²⁶  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ²⁷  to these three.

Ulangan 24:19

24:19 Whenever you reap your harvest in your field and leave some unraked grain there, ²⁸  you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do. ²⁹ 

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 ³⁰  God that I have come into the land that the Lord ³¹  promised ³²  to our ancestors ³³  to give us.”

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ³⁴  Aramean ³⁵  was my ancestor, ³⁶  and he went down to Egypt and lived there as a foreigner with a household few in number, ³⁷  but there he became a great, powerful, and numerous people.

Ulangan 26:17

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him.

Ulangan 26:19

26:19 Then ³⁸  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ³⁹  You will ⁴⁰  be a people holy to the Lord your God, as he has said.

Ulangan 28:15

Curses as Reversal of Blessings

28:15 “But if you ignore ⁴¹  the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: ⁴² 

Ulangan 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ⁴³  I have set before you, you will reflect upon them ⁴⁴  in all the nations where the Lord your God has banished you.

[2:36]  ¹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ² tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[3:24]  ³ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ⁴ tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ⁵ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[4:25]  ⁶ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ⁷ tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ⁸ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[7:12]  ⁹ tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.

[7:12]  ¹⁰ tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”

[8:18]  ¹¹ 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.

[9:23]  ¹² tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ¹³ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[13:16]  ¹⁴ tn Heb “street.”

[13:16]  ¹⁵ tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

[14:21]  ¹⁶ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ¹⁷ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[15:18]  ¹⁸ tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

[15:19]  ¹⁹ tn Heb “sanctify” (תַּקְדִּישׁ, taqdish), that is, put to use on behalf of the Lord.

[17:8]  ²⁰ tn Heb “between blood and blood.”

[17:8]  ²¹ tn Heb “between claim and claim.”

[17:8]  ²² tn Heb “between blow and blow.”

[17:8]  ²³ tn Heb “gates.”

[17:8]  ²⁴ 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.

[19:9]  ²⁵ tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).

[19:9]  ²⁶ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ²⁷ sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.

[24:19]  ²⁸ tn Heb “in the field.”

[24:19]  ²⁹ tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).

[26:3]  ³⁰ 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]  ³¹ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ³² tn Heb “swore on oath.”

[26:3]  ³³ tn Heb “fathers” (also in vv. 7, 15).

[26:5]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “father.”

[26:5]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Heb “for praise and for a name and for glory.”

[26:19]  ⁴⁰ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[28:15]  ⁴¹ tn Heb “do not hear the voice of.”

[28:15]  ⁴² tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”

[30:1]  ⁴³ tn Heb “the blessing and the curse.”

[30:1]  ⁴⁴ tn Heb “and you bring (them) back to your heart.”