Ulangan 1:45

1:45 Then you came back and wept before the Lord, but he ¹  paid no attention to you whatsoever. ² 

Ulangan 2:20

2:20 (That also is considered to be a land of the Rephaites. ³  The Rephaites lived there originally; the Ammonites call them Zamzummites. ⁴ 

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 4:22

4:22 So I must die here in this land; I will not cross the Jordan. But you are going over and will possess that ⁸  good land.

Ulangan 5:3

5:3 He ⁹  did not make this covenant with our ancestors ¹⁰  but with us, we who are here today, all of us living now.

Ulangan 11:3

11:3 They did not see ¹¹  the awesome deeds he performed ¹²  in the midst of Egypt against Pharaoh king of Egypt and his whole land,

Ulangan 12:8

12:8 You must not do like we are doing here today, with everyone ¹³  doing what seems best to him,

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ¹⁴  should appear among you and show you a sign or wonder, ¹⁵ 

Ulangan 14:9

14:9 These you may eat from among water creatures: anything with fins and scales you may eat,

Ulangan 14:27

14:27 As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you.

Ulangan 16:7

16:7 You must cook ¹⁶  and eat it in the place the Lord your God chooses; you may return the next morning to your tents.

Ulangan 16:21

Examples of Legal Cases

16:21 You must not plant any kind of tree as a sacred Asherah pole ¹⁷  near the altar of the Lord your God which you build for yourself.

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ¹⁸  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ¹⁹  to survive.

Ulangan 27:6

27:6 You must build the altar of the Lord your God with whole stones and offer burnt offerings on it to the Lord your God.

Ulangan 28:10

28:10 Then all the peoples of the earth will see that you belong to the Lord, ²⁰  and they will respect you.

Ulangan 29:18

29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit. ²¹ 

Ulangan 33:28

33:28 Israel lives in safety,

the fountain of Jacob is quite secure, ²² 

in a land of grain and new wine;

indeed, its heavens ²³  rain down dew. ²⁴ 

[1:45]  ¹ tn Heb “the Lord.” The pronoun (“he”) has been employed in the translation here for stylistic reasons, to avoid redundancy.

[1:45]  ² tn Heb “did not hear your voice and did not turn an ear to you.”

[2:20]  ³ sn Rephaites. See note on this word in Deut 2:11.

[2:20]  ⁴ sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).

[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.

[4:22]  ⁸ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

[5:3]  ⁹ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:3]  ¹⁰ tn Heb “fathers.”

[11:3]  ¹¹ tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.

[11:3]  ¹² tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.

[12:8]  ¹³ tn Heb “a man.”

[13:1]  ¹⁴ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ¹⁵ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[16:7]  ¹⁶ tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

[16:21]  ¹⁷ tn Heb “an Asherah, any tree.”

[16:21]  sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

[20:16]  ¹⁸ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ¹⁹ tn Heb “any breath.”

[28:10]  ²⁰ tn Heb “the name of the Lord is called over you.” The Hebrew idiom indicates ownership; see 2 Sam 12:28; Isa 4:1, as well as BDB 896 s.v. קָרָא Niph. 2.d.(4).

[29:18]  ²¹ tn Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה (la’anah) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”

[33:28]  ²² tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

[33:28]  ²³ tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[33:28]  ²⁴ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.