Ulangan 1:17

1:17 They ¹  must not discriminate in judgment, but hear the lowly ²  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Ulangan 1:22

1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.”

Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ³  and your children, who as yet do not know good from bad, ⁴  will go there; I will give them the land and they will possess it.

Ulangan 1:41

Unsuccessful Conquest of Canaan

1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country.

Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ⁵  will do the same to all the kingdoms where you are going. ⁶ 

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁷  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 4:21

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ⁸  is about to give you. ⁹ 

Ulangan 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ¹⁰  Girgashites, ¹¹  Amorites, ¹²  Canaanites, ¹³  Perizzites, ¹⁴  Hivites, ¹⁵  and Jebusites, ¹⁶  seven ¹⁷  nations more numerous and powerful than you –

Ulangan 7:8

7:8 Rather it is because of his ¹⁸  love ¹⁹  for you and his faithfulness to the promise ²⁰  he solemnly vowed ²¹  to your ancestors ²²  that the Lord brought you out with great power, ²³  redeeming ²⁴  you from the place of slavery, from the power ²⁵  of Pharaoh king of Egypt.

Ulangan 7:19

7:19 the great judgments ²⁶  you saw, the signs and wonders, the strength and power ²⁷  by which he ²⁸  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ²⁹  along with it. ³⁰  You must absolutely detest ³¹  and abhor it, ³²  for it is an object of divine wrath.

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ³³  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ³⁴  made on oath to your ancestors, ³⁵  to Abraham, Isaac, and Jacob.

Ulangan 9:23

9:23 And when he ³⁶  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 ³⁷  and would neither believe nor obey him.

Ulangan 10:1

The Opportunity to Begin Again

10:1 At that same time the Lord said to me, “Carve out for yourself two stone tablets like the first ones and come up the mountain to me; also make for yourself a wooden ark. ³⁸ 

Ulangan 11:17

11:17 Then the anger of the Lord will erupt ³⁹  against you and he will close up the sky ⁴⁰  so that it does not rain. The land will not yield its produce, and you will soon be removed ⁴¹  from the good land that the Lord ⁴²  is about to give you.

Ulangan 12:6

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ⁴³  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Ulangan 12:20

The Sanctity of Blood

12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” ⁴⁴  you may do so as you wish. ⁴⁵ 

Ulangan 12:30

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”

Ulangan 14:7

14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. ⁴⁶  (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you).

Ulangan 20:1

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry ⁴⁷  and troops ⁴⁸  who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.

Ulangan 21:5

21:5 Then the Levitical priests ⁴⁹  will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, ⁵⁰  and to decide ⁵¹  every judicial verdict ⁵² )

Ulangan 21:14

21:14 If you are not pleased with her, then you must let her go ⁵³  where she pleases. You cannot in any case sell ⁵⁴  her; ⁵⁵  you must not take advantage of ⁵⁶  her, since you have already humiliated ⁵⁷  her.

Ulangan 26:19

26:19 Then ⁵⁸  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ⁵⁹  You will ⁶⁰  be a people holy to the Lord your God, as he has said.

Ulangan 28:12

28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; ⁶¹  you will lend to many nations but you will not borrow from any.

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 31:21

31:21 Then when ⁶²  many disasters and distresses overcome them ⁶³  this song will testify against them, ⁶⁴  for their ⁶⁵  descendants will not forget it. ⁶⁶  I know the ⁶⁷  intentions they have in mind ⁶⁸  today, even before I bring them ⁶⁹  to the land I have promised.”

Ulangan 32:21

32:21 They have made me jealous ⁷⁰  with false gods, ⁷¹ 

enraging me with their worthless gods; ⁷² 

so I will make them jealous with a people they do not recognize, ⁷³ 

with a nation slow to learn ⁷⁴  I will enrage them.

Ulangan 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

[1:17]  ¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ² tn Heb “the small,” but referring to social status, not physical stature.

[1:39]  ³ tn Heb “would be a prey.”

[1:39]  ⁴ 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.

[3:21]  ⁵ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ⁶ tn Heb “which you are crossing over there.”

[4:9]  ⁷ tn Heb “watch yourself and watch your soul carefully.”

[4:21]  ⁸ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ⁹ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

[7:1]  ¹⁰ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ¹¹ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ¹² sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ¹³ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ¹⁴ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ¹⁵ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ¹⁶ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ¹⁷ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[7:8]  ¹⁸ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ¹⁹ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ²⁰ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ²¹ tn Heb “swore on oath.”

[7:8]  ²² tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ²³ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ²⁴ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ²⁵ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[7:19]  ²⁶ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ²⁷ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ²⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:26]  ²⁹ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ³⁰ tn Or “like it is.”

[7:26]  ³¹ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ³² tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[9:5]  ³³ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ³⁴ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ³⁵ tn Heb “fathers.”

[9:23]  ³⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ³⁷ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[10:1]  ³⁸ tn Or “chest” (so NIV, CEV); NLT “sacred chest”; TEV “wooden box.” This chest was made of acacia wood; it is later known as the ark of the covenant.

[11:17]  ³⁹ tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”

[11:17]  ⁴⁰ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[11:17]  ⁴¹ tn Or “be destroyed”; NAB, NIV “will soon perish.”

[11:17]  ⁴² tn Heb “the Lord.” See note on “he” in 11:4.

[12:6]  ⁴³ tn Heb “heave offerings of your hand.”

[12:20]  ⁴⁴ tn Heb “for my soul desires to eat meat.”

[12:20]  ⁴⁵ tn Heb “according to all the desire of your soul you may eat meat.”

[14:7]  ⁴⁶ tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

[20:1]  ⁴⁷ tn Heb “horse and chariot.”

[20:1]  ⁴⁸ tn Heb “people.”

[21:5]  ⁴⁹ tn Heb “the priests, the sons of Levi.”

[21:5]  ⁵⁰ tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:5]  ⁵¹ tn Heb “by their mouth.”

[21:5]  ⁵² tn Heb “every controversy and every blow.”

[21:14]  ⁵³ sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.

[21:14]  ⁵⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ⁵⁵ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ⁵⁶ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ⁵⁷ sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).

[26:19]  ⁵⁸ 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]  ⁵⁹ tn Heb “for praise and for a name and for glory.”

[26:19]  ⁶⁰ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[28:12]  ⁶¹ tn Heb “all the work of your hands.”

[31:21]  ⁶² tn Heb “Then it will come to pass that.”

[31:21]  ⁶³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁶⁴ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁶⁵ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁶⁶ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ⁶⁷ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁶⁸ tn Heb “which he is doing.”

[31:21]  ⁶⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[32:21]  ⁷⁰ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ⁷¹ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ⁷² tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ⁷³ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ⁷⁴ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”