Ulangan 2:15

2:15 Indeed, it was the very hand of the Lord that eliminated them from within ¹  the camp until they were all gone.

Ulangan 4:33

4:33 Have a people ever heard the voice of God speaking from the middle of fire, as you yourselves have, and lived to tell about it?

Ulangan 5:2

5:2 The Lord our God made a covenant with us at Horeb.

Ulangan 6:8

6:8 You should tie them as a reminder on your forearm ²  and fasten them as symbols ³  on your forehead.

Ulangan 6:17

6:17 Keep his ⁴  commandments very carefully, ⁵  as well as the stipulations and statutes he commanded you to observe.

Ulangan 8:4

8:4 Your clothing did not wear out nor did your feet swell all these forty years.

Ulangan 11:7

11:7 I am speaking to you ⁶  because you are the ones who saw all the great deeds of the Lord!

Ulangan 12:4

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

Ulangan 22:11

22:11 You must not wear clothing made with wool and linen meshed together. ⁷ 

Ulangan 22:27

22:27 for the man ⁸  met her in the field and the engaged woman cried out, but there was no one to rescue her.

Ulangan 23:8

23:8 Children of the third generation born to them ⁹  may enter the assembly of the Lord.

Ulangan 24:9

24:9 Remember what the Lord your God did to Miriam ¹⁰  along the way after you left Egypt.

Ulangan 24:11

24:11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. ¹¹ 

Ulangan 25:17

Treatment of the Amalekites

25:17 Remember what the Amalekites ¹²  did to you on your way from Egypt,

Ulangan 26:13

26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ¹³  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ¹⁴  I have not violated or forgotten your commandments.

Ulangan 28:4

28:4 Your children ¹⁵  will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Ulangan 31:24

Anticipation of Disobedience

31:24 When Moses finished writing on a scroll the words of this law in their entirety,

Ulangan 32:18

32:18 You have forgotten ¹⁶  the Rock who fathered you,

and put out of mind the God who gave you birth.

Ulangan 32:26

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. ¹⁷ 

I want to make people forget they ever existed.

Ulangan 33:5

33:5 The Lord ¹⁸  was king over Jeshurun, ¹⁹ 

when the leaders of the people assembled,

the tribes of Israel together. ²⁰ 

Ulangan 33:25

33:25 The bars of your gates ²¹  will be made of iron and bronze,

and may you have lifelong strength.

[2:15]  ¹ tn Heb “from the middle of.” Although many recent English versions leave this expression untranslated, the point seems to be that these soldiers did not die in battle but “within the camp.”

[6:8]  ² sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.

[6:8]  ³ sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

[6:17]  ⁴ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[6:17]  ⁵ tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”

[11:7]  ⁶ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[22:11]  ⁷ tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.

[22:27]  ⁸ tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.

[23:8]  ⁹ sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.

[24:9]  ¹⁰ sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.

[24:11]  ¹¹ tn Heb “his pledge.”

[25:17]  ¹² tn Heb “what Amalek” (so NAB, NRSV). Here the individual ancestor, the namesake of the tribe, is cited as representative of the entire tribe at the time Israel was entering Canaan. Consistent with this, singular pronouns are used in v. 18 and the singular name appears again in v. 19. Since readers unfamiliar with the tribe of Amalekites might think this refers to an individual, the term “Amalekites” and the corresponding plural pronouns have been used throughout these verses (cf. NIV, NCV, TEV, CEV, NLT).

[26:13]  ¹³ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ¹⁴ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[28:4]  ¹⁵ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

[32:18]  ¹⁶ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

[32:26]  ¹⁷ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

[33:5]  ¹⁸ tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

[33:5]  ¹⁹ 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.

[33:5]  ²⁰ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.

[33:25]  ²¹ tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”