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 1:39

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 3:24

3:24 “O, Lord God, ⁵  you have begun to show me ⁶  your greatness and strength. ⁷  (What god in heaven or earth can rival your works and mighty deeds?)

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 7:19

7:19 the great judgments ⁸  you saw, the signs and wonders, the strength and power ⁹  by which he ¹⁰  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 9:3

9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he ¹¹  has told you.

Ulangan 11:4

11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea ¹²  overwhelm them while they were pursuing you and he ¹³  annihilated them. ¹⁴ 

Ulangan 12:2

12:2 You must by all means destroy ¹⁵  all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. ¹⁶ 

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,” ¹⁷  you may do so as you wish. ¹⁸ 

Ulangan 13:6

False Prophets in the Family

13:6 Suppose your own full brother, ¹⁹  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ²⁰  that neither you nor your ancestors ²¹  have previously known, ²² 

Ulangan 15:9

15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ²³  be wrong toward your impoverished fellow Israelite ²⁴  and you do not lend ²⁵  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ²⁶ 

Ulangan 15:18

15:18 You should not consider it difficult to let him go free, for he will have served you for six years, twice ²⁷  the time of a hired worker; the Lord your God will bless you in everything you do.

Ulangan 19:9

19:9 and then you are careful to observe all these commandments ²⁸  I am giving ²⁹  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ³⁰  to these three.

Ulangan 20:19

20:19 If you besiege a city for a long time while attempting to capture it, ³¹  you must not chop down its trees, ³²  for you may eat fruit ³³  from them and should not cut them down. A tree in the field is not human that you should besiege it! ³⁴ 

Ulangan 24:4

24:4 her first husband who divorced her is not permitted to remarry ³⁵  her after she has become ritually impure, for that is offensive to the Lord. ³⁶  You must not bring guilt on the land ³⁷  which the Lord your God is giving you as an inheritance.

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 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ³⁸  of meeting ³⁹  so that I can commission him.” ⁴⁰  So Moses and Joshua presented themselves in the tent of meeting.

Ulangan 33:17

33:17 May the firstborn of his bull bring him honor,

and may his horns be those of a wild ox;

with them may he gore all peoples,

all the far reaches of the earth.

They are the ten thousands of Ephraim, ⁴¹ 

and they are the thousands of Manasseh.

[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.

[3:24]  ⁵ 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]  ⁶ 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]  ⁷ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[7:19]  ⁸ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ⁹ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[9:3]  ¹¹ tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.

[11:4]  ¹² tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.

[11:4]  ¹³ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:4]  ¹⁴ tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.

[12:2]  ¹⁵ tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”

[12:2]  ¹⁶ sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.

[12:20]  ¹⁷ tn Heb “for my soul desires to eat meat.”

[12:20]  ¹⁸ tn Heb “according to all the desire of your soul you may eat meat.”

[13:6]  ¹⁹ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ²⁰ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ²¹ tn Heb “fathers” (also in v. 17).

[13:6]  ²² tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[15:9]  ²³ tn Heb “your eye.”

[15:9]  ²⁴ tn Heb “your needy brother.”

[15:9]  ²⁵ tn Heb “give” (likewise in v. 10).

[15:9]  ²⁶ tn Heb “it will be a sin to you.”

[15:18]  ²⁷ 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.

[19:9]  ²⁸ 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]  ²⁹ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ³⁰ 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.

[20:19]  ³¹ tn Heb “to fight against it to capture it.”

[20:19]  ³² tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).

[20:19]  ³³ tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.

[20:19]  ³⁴ tn Heb “to go before you in siege.”

[24:4]  ³⁵ tn Heb “to return to take her to be his wife.”

[24:4]  ³⁶ 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]  ³⁷ tn Heb “cause the land to sin” (so KJV, ASV).

[31:14]  ³⁸ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ³⁹ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ⁴⁰ tn Heb “I will command him.”

[33:17]  ⁴¹ sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.