Ulangan 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Ulangan 4:19

4:19 When you look up ¹  to the sky ²  and see the sun, moon, and stars – the whole heavenly creation ³  – you must not be seduced to worship and serve them, ⁴  for the Lord your God has assigned ⁵  them to all the people ⁶  of the world. ⁷ 

Ulangan 4:25-26

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ⁸  if you become corrupt and make an image of any kind ⁹  and do other evil things before the Lord your God that enrage him, ¹⁰  4:26 I invoke heaven and earth as witnesses against you ¹¹  today that you will surely and swiftly be removed ¹²  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ¹³  annihilated.

Ulangan 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ¹⁴  on the earth, and ask ¹⁵  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Ulangan 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ¹⁶  forty days and nights, eating and drinking nothing.

Ulangan 11:6

11:6 or what he did to Dathan and Abiram, ¹⁷  sons of Eliab the Reubenite, ¹⁸  when the earth opened its mouth in the middle of the Israelite camp ¹⁹  and swallowed them, their families, ²⁰  their tents, and all the property they brought with them. ²¹ 

Ulangan 11:24

11:24 Every place you set your foot ²²  will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. ²³ 

Ulangan 16:16

16:16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him ²⁴  empty-handed.

Ulangan 17:14

Provision for Kingship

17:14 When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,”

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ²⁵  obey the Lord your God and are careful to observe all his commandments I am giving ²⁶  you today, the Lord your God will elevate you above all the nations of the earth.

Ulangan 28:25

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror ²⁷  to all the kingdoms of the earth.

Ulangan 28:31

28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.

Ulangan 31:16

31:16 Then the Lord said to Moses, “You are about to die, ²⁸  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ²⁹  are going. They ³⁰  will reject ³¹  me and break my covenant that I have made with them. ³² 

[4:19]  ¹ tn Heb “lest you lift up your eyes.” In the Hebrew text vv. 16-19 are subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[4:19]  ² tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ³ tn Heb “all the host of heaven.”

[4:19]  ⁴ tn In the Hebrew text the verbal sequence in v. 19 is “lest you look up…and see…and be seduced…and worship them…and serve them.” However, the first two actions are not prohibited in and of themselves. The prohibition pertains to the final three actions. The first two verbs describe actions that are logically subordinate to the following actions and can be treated as temporal or circumstantial: “lest, looking up…and seeing…, you are seduced.” See Joüon 2:635 §168.h.

[4:19]  ⁵ tn Or “allotted.”

[4:19]  ⁶ tn Or “nations.”

[4:19]  ⁷ tn Heb “under all the heaven.”

[4:19]  sn The OT views the heavenly host as God’s council, which surrounds his royal throne ready to do his bidding (see 1 Kgs 22:19). God has given this group, sometimes called the “sons of God” (cf. Job 1:6; 38:7; Ps 89:6), jurisdiction over the nations. See Deut 32:8 (LXX). Some also see this assembly as the addressee in Ps 82. While God delegated his council to rule over the nations, he established a theocratic government over Israel and ruled directly over his chosen people via the Mosaic covenant. See v. 20, as well as Deut 32:9.

[4:25]  ⁸ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ⁹ tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ¹⁰ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[4:26]  ¹¹ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

[4:26]  ¹² tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ¹³ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

[4:32]  ¹⁴ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ¹⁵ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[9:9]  ¹⁶ tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[11:6]  ¹⁷ sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).

[11:6]  ¹⁸ tn Or “the descendant of Reuben”; Heb “son of Reuben.”

[11:6]  ¹⁹ tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.

[11:6]  ²⁰ tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”

[11:6]  ²¹ tn Heb “and all the substance which was at their feet.”

[11:24]  ²² tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.

[11:24]  ²³ tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”

[16:16]  ²⁴ tn Heb “the Lord.” See note on “he” in 16:1.

[28:1]  ²⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ²⁶ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).

[28:25]  ²⁷ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[31:16]  ²⁸ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ²⁹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ³⁰ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ³¹ tn Or “abandon” (TEV, NLT).

[31:16]  ³² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.