Ulangan 10:20

10:20 Revere the Lord your God, serve him, be loyal to him and take oaths only in his name.

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ¹  to your children who have not personally experienced the judgments ²  of the Lord your God, which revealed ³  his greatness, strength, and power. ⁴ 

Ulangan 4:37

4:37 Moreover, because he loved ⁵  your ancestors, he chose their ⁶  descendants who followed them and personally brought you out of Egypt with his great power

Ulangan 11:13

11:13 Now, if you pay close attention ⁷  to my commandments that I am giving you today and love ⁸  the Lord your God and serve him with all your mind and being, ⁹ 

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ¹⁰  and we have heard him speak from the middle of the fire. It is now clear to us ¹¹  that God can speak to human beings and they can keep on living.

Ulangan 6:13

6:13 You must revere the Lord your God, serve him, and take oaths using only his name.

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹² 

who rides through the sky ¹³  to help you,

on the clouds in majesty.

Ulangan 33:3

33:3 Surely he loves the people; ¹⁴ 

all your holy ones ¹⁵  are in your power. ¹⁶ 

And they sit ¹⁷  at your feet,

each receiving ¹⁸  your words.

Ulangan 13:4

13:4 You must follow the Lord your God and revere only him; and you must observe his commandments, obey him, serve him, and remain loyal to him.

Ulangan 4:7

4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?

Ulangan 11:22

11:22 For if you carefully observe all of these commandments ¹⁹  I am giving you ²⁰  and love the Lord your God, live according to his standards, ²¹  and remain loyal to him,

Ulangan 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ²²  at all times.

Ulangan 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ²³  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.

Ulangan 32:3

32:3 For I will proclaim the name ²⁴  of the Lord;

you must acknowledge the greatness of our God.

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ²⁵  to Israel ²⁶  from Seir.

He appeared in splendor ²⁷  from Mount Paran,

and came forth with ten thousand holy ones. ²⁸ 

With his right hand he gave a fiery law ²⁹  to them.

Ulangan 7:6

7:6 For you are a people holy ³⁰  to the Lord your God. He ³¹  has chosen you to be his people, prized ³²  above all others on the face of the earth.

Ulangan 8:11

Exhortation to Remember That Blessing Comes from God

8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today.

Ulangan 16:10

16:10 Then you are to celebrate the Festival of Weeks ³³  before the Lord your God with the voluntary offering ³⁴  that you will bring, in proportion to how he ³⁵  has blessed you.

Ulangan 26:18

26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments.

Ulangan 6:16

Exhortation to Obey the Lord Exclusively

6:16 You must not put the Lord your God to the test as you did at Massah. ³⁶ 

Ulangan 12:4

12:4 You must not worship the Lord your God the way they worship.

Ulangan 32:9

32:9 For the Lord’s allotment is his people,

Jacob is his special possession. ³⁷ 

Ulangan 7:12

Promises of Good for Covenant Obedience

7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you ³⁸  as he promised ³⁹  your ancestors.

Ulangan 10:12

An Exhortation to Love Both God and People

10:12 Now, Israel, what does the Lord your God require of you except to revere him, ⁴⁰  to obey all his commandments, ⁴¹  to love him, to serve him ⁴²  with all your mind and being, ⁴³ 

Ulangan 30:20

30:20 I also call on you ⁴⁴  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ⁴⁵  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Ulangan 8:6

8:6 So you must keep his ⁴⁶  commandments, live according to his standards, ⁴⁷  and revere him.

Ulangan 10:18

10:18 who justly treats ⁴⁸  the orphan and widow, and who loves resident foreigners, giving them food and clothing.

Ulangan 14:25

14:25 you may convert the tithe into money, secure the money, ⁴⁹  and travel to the place the Lord your God chooses for himself.

Ulangan 27:10

27:10 You must obey him ⁵⁰  and keep his commandments and statutes that I am giving you today.”

Ulangan 29:27

29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ⁵¹  written in this scroll.

Ulangan 30:7

30:7 Then the Lord your God will put all these curses on your enemies, on those who hate you and persecute you.

Ulangan 32:16

32:16 They made him jealous with other gods, ⁵² 

they enraged him with abhorrent idols. ⁵³ 

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ⁵⁴  the faithful God who keeps covenant faithfully ⁵⁵  with those who love him and keep his commandments, to a thousand generations,

Ulangan 9:23

9:23 And when he ⁵⁶  sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God ⁵⁷  and would neither believe nor obey him.

Ulangan 12:11

12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing ⁵⁸  everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, ⁵⁹  and all your choice votive offerings which you devote to him. ⁶⁰ 

Ulangan 30:10

30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him ⁶¹  with your whole mind and being.

Ulangan 4:30

4:30 In your distress when all these things happen to you in the latter days, ⁶²  if you return to the Lord your God and obey him ⁶³ 

Ulangan 7:7

The Basis of Israel’s Election

7:7 It is not because you were more numerous than all the other peoples that the Lord favored and chose you – for in fact you were the least numerous of all peoples.

Ulangan 7:10

7:10 but who pays back those who hate ⁶⁴  him as they deserve and destroys them. He will not ignore ⁶⁵  those who hate him but will repay them as they deserve!

Ulangan 8:16

8:16 fed you in the desert with manna (which your ancestors had never before known) so that he might by humbling you test you ⁶⁶  and eventually bring good to you.

Ulangan 12:5

12:5 But you must seek only the place he ⁶⁷  chooses from all your tribes to establish his name as his place of residence, ⁶⁸  and you must go there.

Ulangan 14:2

14:2 For you are a people holy ⁶⁹  to the Lord your God. He ⁷⁰  has chosen you to be his people, prized ⁷¹  above all others on the face of the earth.

Ulangan 14:24

14:24 When he ⁷²  blesses you, if the ⁷³  place where he chooses to locate his name is distant,

Ulangan 15:20

15:20 You and your household must eat them annually before the Lord your God in the place he ⁷⁴  chooses.

Ulangan 16:2

16:2 You must sacrifice the Passover animal ⁷⁵  (from the flock or the herd) to the Lord your God in the place where he ⁷⁶  chooses to locate his name.

Ulangan 16:6

16:6 but you must sacrifice it ⁷⁷  in the evening in ⁷⁸  the place where he ⁷⁹  chooses to locate his name, at sunset, the time of day you came out of Egypt.

Ulangan 18:6

18:6 Suppose a Levite comes by his own free will ⁸⁰  from one of your villages, from any part of Israel where he is living, ⁸¹  to the place the Lord chooses

Ulangan 28:47

The Curse of Military Siege

28:47 “Because you have not served the Lord your God joyfully and wholeheartedly with the abundance of everything you have,

Ulangan 29:28

29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 31:10

31:10 He ⁸²  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ⁸³  at the Feast of Temporary Shelters, ⁸⁴ 

Ulangan 32:4

32:4 As for the Rock, ⁸⁵  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ⁸⁶  and upright.

Ulangan 32:20

32:20 He said, “I will reject them, ⁸⁷ 

I will see what will happen to them;

for they are a perverse generation,

children ⁸⁸  who show no loyalty.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁸⁹  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Ulangan 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ⁹⁰  is set aside ⁹¹  there;

he came with the leaders ⁹²  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

Ulangan 9:26

9:26 I prayed to him: ⁹³  O, Lord God, ⁹⁴  do not destroy your people, your valued property ⁹⁵  that you have powerfully redeemed, ⁹⁶  whom you brought out of Egypt by your strength. ⁹⁷ 

Ulangan 10:8

10:8 At that time the Lord set apart the tribe of Levi ⁹⁸  to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings ⁹⁹  in his name, as they do to this very day.

Ulangan 14:23

14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, ¹⁰⁰  your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always.

Ulangan 16:11

16:11 You shall rejoice before him ¹⁰¹  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ¹⁰²  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

Ulangan 16:15-16

16:15 You are to celebrate the festival seven days before the Lord your God in the place he ¹⁰³  chooses, for he ¹⁰⁴  will bless you in all your productivity and in whatever you do; ¹⁰⁵  so you will indeed rejoice! 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 ¹⁰⁶  empty-handed.

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ¹⁰⁷  legal claim, ¹⁰⁸  or assault ¹⁰⁹  – matters of controversy in your villages ¹¹⁰  – you must leave there and go up to the place the Lord your God chooses. ¹¹¹ 

Ulangan 18:16

18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our ¹¹²  God any more or see this great fire any more lest we die.”

Ulangan 21:5

21:5 Then the Levitical priests ¹¹³  will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, ¹¹⁴  and to decide ¹¹⁵  every judicial verdict ¹¹⁶ )

Ulangan 26:17

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him.

Ulangan 28:12

28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; ¹¹⁷  you will lend to many nations but you will not borrow from any.

Ulangan 28:15

Curses as Reversal of Blessings

28:15 “But if you ignore ¹¹⁸  the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: ¹¹⁹ 

Ulangan 29:23

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ¹²⁰ 

Ulangan 30:16

30:16 What ¹²¹  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ¹²² 

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 31:12

31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law.

Ulangan 31:23

31:23 and the Lord ¹²³  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ¹²⁴ 

Ulangan 32:43

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

[11:2]  ¹ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ² tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ³ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ⁴ tn Heb “his strong hand and his stretched-out arm.”

[4:37]  ⁵ tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.

[4:37]  ⁶ tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

[11:13]  ⁷ tn Heb “if hearing, you will hear.” The Hebrew text uses the infinitive absolute to emphasize the verbal idea. The translation renders this emphasis with the word “close.”

[11:13]  ⁸ tn Again, the Hebrew term אָהַב (’ahav) draws attention to the reciprocation of divine love as a condition or sign of covenant loyalty (cf. Deut 6:5).

[11:13]  ⁹ tn Heb “heart and soul” or “heart and being.” See note on the word “being” in Deut 6:5.

[5:24]  ¹⁰ tn Heb “his glory and his greatness.”

[5:24]  ¹¹ tn Heb “this day we have seen.”

[33:26]  ¹² sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ¹³ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

[33:3]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹⁷ 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]  ¹⁸ 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.

[11:22]  ¹⁹ tn Heb “this commandment.” See note at Deut 5:30.

[11:22]  ²⁰ tn Heb “commanding you to do it.” For stylistic reasons, to avoid redundancy, “giving” has been used in the translation and “to do it” has been left untranslated.

[11:22]  ²¹ tn Heb “walk in all his ways” (so KJV, NIV); TEV “do everything he commands.”

[11:1]  ²² tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[13:17]  ²³ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

[32:3]  ²⁴ tc Smr and Tg read “in the name.”

[33:2]  ²⁵ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ²⁶ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ²⁷ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ²⁸ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ²⁹ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[7:6]  ³⁰ tn That is, “set apart.”

[7:6]  ³¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:6]  ³² tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[16:10]  ³³ tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).

[16:10]  ³⁴ tn Heb “the sufficiency of the offering of your hand.”

[16:10]  ³⁵ tn Heb “the Lord your God.” See note on “he” in 16:1.

[6:16]  ³⁶ sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).

[32:9]  ³⁷ tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).

[7:12]  ³⁸ tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.

[7:12]  ³⁹ tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”

[10:12]  ⁴⁰ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ⁴¹ tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”

[10:12]  ⁴² tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ⁴³ tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.

[30:20]  ⁴⁴ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ⁴⁵ tn Heb “he is your life and the length of your days to live.”

[8:6]  ⁴⁶ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[8:6]  ⁴⁷ tn Heb “by walking in his ways.” The “ways” of the Lord refer here to his moral standards as reflected in his commandments. The verb “walk” is used frequently in the Bible (both OT and NT) for one’s moral and ethical behavior.

[10:18]  ⁴⁸ tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[14:25]  ⁴⁹ tn Heb “bind the silver in your hand.”

[27:10]  ⁵⁰ tn Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[29:27]  ⁵¹ tn Heb “the entire curse.”

[32:16]  ⁵² tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

[32:16]  ⁵³ tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

[7:9]  ⁵⁴ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ⁵⁵ tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).

[9:23]  ⁵⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ⁵⁷ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[12:11]  ⁵⁸ tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”

[12:11]  ⁵⁹ tn Heb “heave offerings of your hand.”

[12:11]  ⁶⁰ tn Heb “the Lord.” See note on “he” in 12:5.

[30:10]  ⁶¹ tn Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[4:30]  ⁶² sn The phrase is not used here in a technical sense for the eschaton, but rather refers to a future time when Israel will be punished for its sin and experience exile. See Deut 31:29.

[4:30]  ⁶³ tn Heb “hear his voice.” The expression is an idiom meaning “obey,” occurring in Deut 8:20; 9:23; 13:18; 21:18, 20; 26:14, 17; 27:10; 28:1-2, 15, 45, 62; 30:2, 8, 10, 20.

[7:10]  ⁶⁴ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ⁶⁵ tn Heb “he will not hesitate concerning.”

[8:16]  ⁶⁶ tn Heb “in order to humble you and in order to test you.” See 8:2.

[12:5]  ⁶⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[12:5]  ⁶⁸ tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.

[14:2]  ⁶⁹ tn Or “set apart.”

[14:2]  ⁷⁰ tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[14:2]  ⁷¹ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[14:2]  sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).

[14:24]  ⁷² tn Heb “the Lord your God.” See note on “He” in 14:2.

[14:24]  ⁷³ tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.

[15:20]  ⁷⁴ tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

[16:2]  ⁷⁵ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ⁷⁶ tn Heb “the Lord.” See note on “he” in the previous verse.

[16:6]  ⁷⁷ tn Heb “the Passover.” The translation uses a pronoun to avoid redundancy in English.

[16:6]  ⁷⁸ tc The MT reading אֶל (’el, “unto”) before “the place” should, following Smr, Syriac, Targums, and Vulgate, be omitted in favor of ב (bet; בַּמָּקוֹם, bammaqom), “in the place.”

[16:6]  ⁷⁹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[18:6]  ⁸⁰ tn Heb “according to all the desire of his soul.”

[18:6]  ⁸¹ tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.

[31:10]  ⁸² tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ⁸³ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ⁸⁴ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.

[32:4]  ⁸⁵ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ⁸⁶ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[32:20]  ⁸⁷ tn Heb “I will hide my face from them.”

[32:20]  ⁸⁸ tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[32:36]  ⁸⁹ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[33:21]  ⁹⁰ tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

[33:21]  ⁹¹ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

[33:21]  ⁹² tn Heb “heads” (in the sense of chieftains).

[9:26]  ⁹³ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ⁹⁴ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ⁹⁵ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ⁹⁶ tn Heb “you have redeemed in your greatness.”

[9:26]  ⁹⁷ tn Heb “by your strong hand.”

[10:8]  ⁹⁸ 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]  ⁹⁹ sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.

[14:23]  ¹⁰⁰ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

[16:11]  ¹⁰¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ¹⁰² tn Heb “gates.”

[16:15]  ¹⁰³ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ¹⁰⁴ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ¹⁰⁵ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[16:16]  ¹⁰⁶ tn Heb “the Lord.” See note on “he” in 16:1.

[17:8]  ¹⁰⁷ tn Heb “between blood and blood.”

[17:8]  ¹⁰⁸ tn Heb “between claim and claim.”

[17:8]  ¹⁰⁹ tn Heb “between blow and blow.”

[17:8]  ¹¹⁰ tn Heb “gates.”

[17:8]  ¹¹¹ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[18:16]  ¹¹² tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[21:5]  ¹¹³ tn Heb “the priests, the sons of Levi.”

[21:5]  ¹¹⁴ tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:5]  ¹¹⁵ tn Heb “by their mouth.”

[21:5]  ¹¹⁶ tn Heb “every controversy and every blow.”

[28:12]  ¹¹⁷ tn Heb “all the work of your hands.”

[28:15]  ¹¹⁸ tn Heb “do not hear the voice of.”

[28:15]  ¹¹⁹ tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”

[29:23]  ¹²⁰ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[30:16]  ¹²¹ tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ¹²² tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[31:23]  ¹²³ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ¹²⁴ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.