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 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ³  along with it. ⁴  You must absolutely detest ⁵  and abhor it, ⁶  for it is an object of divine wrath.

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, ⁷  even as he has to this day.

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ⁸  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 ⁹  made on oath to your ancestors, ¹⁰  to Abraham, Isaac, and Jacob.

Ulangan 9:28

9:28 Otherwise the people of the land ¹¹  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.” ¹² 

Ulangan 10:8

10:8 At that time the Lord set apart the tribe of Levi ¹³  to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings ¹⁴  in his name, as they do to this very day.

Ulangan 19:6

19:6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, ¹⁵  and kill him, ¹⁶  though this is not a capital case ¹⁷  since he did not hate him at the time of the accident.

Ulangan 26:19

26:19 Then ¹⁸  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ¹⁹  You will ²⁰  be a people holy to the Lord your God, as he has said.

[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.

[7:26]  ³ 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]  ⁴ tn Or “like it is.”

[7:26]  ⁵ 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]  ⁶ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[8:18]  ⁷ 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.

[9:5]  ⁸ 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]  ⁹ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ¹⁰ tn Heb “fathers.”

[9:28]  ¹¹ 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]  ¹² tn Or “wilderness” (so KJV, NASB, NRSV, NLT).

[10:8]  ¹³ sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.

[10:8]  ¹⁴ sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.

[19:6]  ¹⁵ tn Heb “and overtake him, for the road is long.”

[19:6]  ¹⁶ tn Heb “smite with respect to life,” that is, fatally.

[19:6]  ¹⁷ tn Heb “no judgment of death.”

[26:19]  ¹⁸ 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]  ¹⁹ tn Heb “for praise and for a name and for glory.”

[26:19]  ²⁰ tn Heb “and to be.” A new sentence was started here for stylistic reasons.