Ulangan 1:27

1:27 You complained among yourselves privately ¹  and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!

Ulangan 2:23

2:23 As for the Avvites ²  who lived in settlements as far west as Gaza, Caphtorites ³  who came from Crete ⁴  destroyed them and settled down in their place.)

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ⁵  God had made him obstinate ⁶  and stubborn ⁷  so that he might deliver him over to you ⁸  this very day.

Ulangan 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ⁹  the route to Bashan, ¹⁰  but King Og of Bashan and his whole army ¹¹  came out to meet us in battle at Edrei. ¹² 

Ulangan 3:13

3:13 The rest of Gilead and all of Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. ¹³  (All the region of Argob, ¹⁴  that is, all Bashan, is called the land of Rephaim.

Ulangan 4:38-39

4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. ¹⁵  4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Ulangan 5:5

5:5 (I was standing between the Lord and you at that time to reveal to you the message ¹⁶  of the Lord, because you were afraid of the fire and would not go up the mountain.) He said:

Ulangan 7:24

7:24 He will hand over their kings to you and you will erase their very names from memory. ¹⁷  Nobody will be able to resist you until you destroy them.

Ulangan 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Ulangan 11:14

11:14 then he promises, ¹⁸  “I will send rain for your land ¹⁹  in its season, the autumn and the spring rains, ²⁰  so that you may gather in your grain, new wine, and olive oil.

Ulangan 19:11

19:11 However, suppose a person hates someone else ²¹  and stalks him, attacks him, kills him, ²²  and then flees to one of these cities.

Ulangan 22:5

22:5 A woman must not wear men’s clothing, ²³  nor should a man dress up in women’s clothing, for anyone who does this is offensive ²⁴  to the Lord your God.

Ulangan 23:7

23:7 You must not hate an Edomite, for he is your relative; ²⁵  you must not hate an Egyptian, for you lived as a foreigner ²⁶  in his land.

Ulangan 25:1

25:1 If controversy arises between people, ²⁷  they should go to court for judgment. When the judges ²⁸  hear the case, they shall exonerate ²⁹  the innocent but condemn ³⁰  the guilty.

Ulangan 28:7

28:7 The Lord will cause your enemies who attack ³¹  you to be struck down before you; they will attack you from one direction ³²  but flee from you in seven different directions.

Ulangan 32:5

32:5 His people have been unfaithful ³³  to him;

they have not acted like his children ³⁴  – this is their sin. ³⁵ 

They are a perverse ³⁶  and deceitful generation.

Ulangan 33:3

33:3 Surely he loves the people; ³⁷ 

all your holy ones ³⁸  are in your power. ³⁹ 

And they sit ⁴⁰  at your feet,

each receiving ⁴¹  your words.

[1:27]  ¹ tn Heb “in your tents,” that is, privately.

[2:23]  ² sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites.

[2:23]  ³ sn Caphtorites. These peoples are familiar from both the OT (Gen 10:14; 1 Chr 1:12; Jer 47:4; Amos 9:7) and ancient Near Eastern texts (Miriam Lichtheim, Ancient Egyptian Literature, 2:37-38; ANET 138). They originated in Crete (OT “Caphtor”) and are identified as the ancestors of the Philistines (Gen 10:14; Jer 47:4).

[2:23]  ⁴ tn Heb “Caphtor”; the modern name of the island of Crete is used in the translation for clarity (cf. NCV, TEV, NLT).

[2:30]  ⁵ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ⁶ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ⁷ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ⁸ tn Heb “into your hand.”

[3:1]  ⁹ tn Heb “turned and went up.”

[3:1]  ¹⁰ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ¹¹ tn Heb “people.”

[3:1]  ¹² sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[3:13]  ¹³ sn Half the tribe of Manasseh. The tribe of Manasseh split into clans, with half opting to settle in Bashan and the other half in Canaan (cf. Num 32:39-42; Josh 17:1-13).

[3:13]  ¹⁴ sn Argob. See note on this term in v. 4.

[4:38]  ¹⁵ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

[5:5]  ¹⁶ tn Or “word” (so KJV, NASB, NIV); NRSV “words.”

[7:24]  ¹⁷ tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

[11:14]  ¹⁸ tn The words “he promises” do not appear in the Hebrew text but are needed in the translation to facilitate the transition from the condition (v. 13) to the promise and make it clear that the Lord is speaking the words of vv. 14-15.

[11:14]  ¹⁹ tn Heb “the rain of your land.” In this case the genitive (modifying term) indicates the recipient of the rain.

[11:14]  ²⁰ sn The autumn and the spring rains. The “former” (יוֹרֶה, yoreh) and “latter” (מַלְקוֹשׁ, malqosh) rains come in abundance respectively in September/October and March/April. Planting of most crops takes place before the former rains fall and the harvests follow the latter rains.

[19:11]  ²¹ tn Heb “his neighbor.”

[19:11]  ²² tn Heb “rises against him and strikes him fatally.”

[22:5]  ²³ tn Heb “a man’s clothing.”

[22:5]  ²⁴ tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.

[23:7]  ²⁵ tn Heb “brother.”

[23:7]  ²⁶ tn Heb “sojourner.”

[25:1]  ²⁷ tn Heb “men.”

[25:1]  ²⁸ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ²⁹ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ³⁰ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[28:7]  ³¹ tn Heb “who rise up against” (so NIV).

[28:7]  ³² tn Heb “way” (also later in this verse and in v. 25).

[32:5]  ³³ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”

[32:5]  ³⁴ tn Heb “(they are) not his sons.”

[32:5]  ³⁵ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ³⁶ tn Heb “twisted,” “crooked.” See Ps 18:26.

[33:3]  ³⁷ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ³⁸ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ³⁹ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁴⁰ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁴¹ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.