Ulangan 2:7

2:7 All along the way I, the Lord your God, ¹  have blessed your every effort. ²  I have ³  been attentive to ⁴  your travels through this great wasteland. These forty years I have ⁵  been with you; you have lacked for nothing.’”

Ulangan 2:14

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them.

Ulangan 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ⁶  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ⁷  people.”

Ulangan 5:14

5:14 but the seventh day is the Sabbath ⁸  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ⁹  so that your male and female slaves, like yourself, may have rest.

Ulangan 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ¹⁰  Then he inscribed the words ¹¹  on two stone tablets and gave them to me.

Ulangan 8:2

8:2 Remember the whole way by which he ¹²  has brought you these forty years through the desert ¹³  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ¹⁴ 

Ulangan 9:28

9:28 Otherwise the people of the land ¹⁵  from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” ¹⁶ 

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 ¹⁷  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. ¹⁸ 

Ulangan 15:19

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 17:20

17:20 Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom ²⁰  in Israel.

Ulangan 20:5

20:5 Moreover, the officers are to say to the troops, ²¹  “Who among you ²²  has built a new house and not dedicated ²³  it? He may go home, lest he die in battle and someone else ²⁴  dedicate it.

Ulangan 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ²⁵  wickedness from among you, and all Israel ²⁶  will hear about it and be afraid.

Ulangan 24:4

24:4 her first husband who divorced her is not permitted to remarry ²⁷  her after she has become ritually impure, for that is offensive to the Lord. ²⁸  You must not bring guilt on the land ²⁹  which the Lord your God is giving you as an inheritance.

Ulangan 28:29

28:29 You will feel your way along at noon like the blind person does in darkness and you will not succeed in anything you do; ³⁰  you will be constantly oppressed and continually robbed, with no one to save you.

Ulangan 30:10

30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him ³¹  with your whole mind and being.

Ulangan 30:16

30:16 What ³²  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ³³ 

[2:7]  ¹ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ² tn Heb “all the work of your hands.”

[2:7]  ³ tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ⁴ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ⁵ tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[4:6]  ⁶ tn Heb “it is wisdom and understanding.”

[4:6]  ⁷ tn Heb “wise and understanding.”

[5:14]  ⁸ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ⁹ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[5:22]  ¹⁰ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ¹¹ tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[8:2]  ¹² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹³ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:1]  ¹⁴ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[9:28]  ¹⁵ tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.

[9:28]  ¹⁶ tn Or “wilderness” (so KJV, NASB, NRSV, NLT).

[14:21]  ¹⁷ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ¹⁸ 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.

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

[17:20]  ²⁰ tc Heb “upon his kingship.” Smr supplies כִּסֵא (kise’, “throne”) so as to read “upon the throne of his kingship.” This overliteralizes what is a clearly understood figure of speech.

[20:5]  ²¹ tn Heb “people” (also in vv. 8, 9).

[20:5]  ²² tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

[20:5]  ²³ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

[20:5]  ²⁴ tn Heb “another man.”

[21:21]  ²⁵ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ²⁶ tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[24:4]  ²⁷ tn Heb “to return to take her to be his wife.”

[24:4]  ²⁸ sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.

[24:4]  ²⁹ tn Heb “cause the land to sin” (so KJV, ASV).

[28:29]  ³⁰ tn Heb “you will not cause your ways to prosper.”

[30:10]  ³¹ tn Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[30:16]  ³² tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ³³ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.