Ulangan 2:31

2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.”

Ulangan 4:35

4:35 You have been taught that the Lord alone is God – there is no other besides him.

Ulangan 7:20-21

7:20 Furthermore, the Lord your God will release hornets ¹  among them until the very last ones who hide from you ²  perish. 7:21 You must not tremble in their presence, for the Lord your God, who is present among you, is a great and awesome God.

Ulangan 8:17

8:17 Be careful ³  not to say, “My own ability and skill ⁴  have gotten me this wealth.”

Ulangan 10:19

10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt.

Ulangan 10:21

10:21 He is the one you should praise; ⁵  he is your God, the one who has done these great and awesome things for you that you have seen.

Ulangan 13:14

13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, ⁶ 

Ulangan 19:19

19:19 you must do to him what he had intended to do to the accused. In this way you will purge ⁷  evil from among you.

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ⁸  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ⁹  to survive.

Ulangan 23:5

23:5 But the Lord your God refused to listen to Balaam and changed ¹⁰  the curse to a blessing, for the Lord your God loves ¹¹  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. ¹² 

Ulangan 23:18

23:18 You must never bring the pay of a female prostitute ¹³  or the wage of a male prostitute ¹⁴  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Ulangan 26:7

26:7 So we cried out to the Lord, the God of our ancestors, and he ¹⁵  heard us and saw our humiliation, toil, and oppression.

Ulangan 26:9

26:9 Then he brought us to this place and gave us this land, a land flowing with milk and honey.

Ulangan 27:4

27:4 So when you cross the Jordan you must erect on Mount Ebal ¹⁶  these stones about which I am commanding you today, and you must cover them with plaster.

Ulangan 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ¹⁷  and they will respect you.

Ulangan 30:14

30:14 For the thing is very near you – it is in your mouth and in your mind ¹⁸  so that you can do it.

Ulangan 33:23

Blessing on Naphtali

33:23 Of Naphtali he said:

O Naphtali, overflowing with favor,

and full of the Lord’s blessing,

possess the west and south.

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹⁹ 

who rides through the sky ²⁰  to help you,

on the clouds in majesty.

[7:20]  ¹ tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).

[7:20]  ² tn Heb “the remnant and those who hide themselves.”

[8:17]  ³ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ⁴ tn Heb “my strength and the might of my hand.”

[10:21]  ⁵ tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).

[13:14]  ⁶ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

[19:19]  ⁷ tn Heb “you will burn out” (בִּעַרְתָּ, bi’arta). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21-22, 24; 24:7).

[20:16]  ⁸ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ⁹ tn Heb “any breath.”

[23:5]  ¹⁰ tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).

[23:5]  ¹¹ tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.

[23:15]  ¹² tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[23:18]  ¹³ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ¹⁴ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[26:7]  ¹⁵ tn Heb “the Lord.” See note on “he” in 26:2.

[27:4]  ¹⁶ tc Smr reads “Mount Gerizim” for the MT reading “Mount Ebal” to justify the location of the Samaritan temple there in the postexilic period. This reading is patently self-serving and does not reflect the original. In the NT when the Samaritan woman of Sychar referred to “this mountain” as the place of worship for her community she obviously had Gerizim in mind (cf. John 4:20).

[28:10]  ¹⁷ 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).

[30:14]  ¹⁸ tn Heb “heart.”

[33:26]  ¹⁹ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ²⁰ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.