Ulangan 2:36

2:36 From Aroer, ¹  which is at the edge of Wadi Arnon (it is the city in the wadi), ²  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 3:20

3:20 You must fight ³  until the Lord gives your countrymen victory ⁴  as he did you and they take possession of the land that the Lord your God is giving them on the other side of the Jordan River. Then each of you may return to his own territory that I have given you.”

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 4:19

4:19 When you look up ⁸  to the sky ⁹  and see the sun, moon, and stars – the whole heavenly creation ¹⁰  – you must not be seduced to worship and serve them, ¹¹  for the Lord your God has assigned ¹²  them to all the people ¹³  of the world. ¹⁴ 

Ulangan 4:21

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ¹⁵  is about to give you. ¹⁶ 

Ulangan 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ¹⁷  on the earth, and ask ¹⁸  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 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ¹⁹  Girgashites, ²⁰  Amorites, ²¹  Canaanites, ²²  Perizzites, ²³  Hivites, ²⁴  and Jebusites, ²⁵  seven ²⁶  nations more numerous and powerful than you –

Ulangan 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ²⁷  even as he has to this day.

Ulangan 9:18

9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him.

Ulangan 11:24

11:24 Every place you set your foot ²⁸  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. ²⁹ 

Ulangan 12:6

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ³⁰  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Ulangan 12:31

12:31 You must not worship the Lord your God the way they do! ³¹  For everything that is abhorrent ³²  to him, ³³  everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!

Ulangan 14:7

14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. ³⁴  (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you).

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 ³⁵  God any more or see this great fire any more lest we die.”

Ulangan 18:18

18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.

Ulangan 20:5

20:5 Moreover, the officers are to say to the troops, ³⁶  “Who among you ³⁷  has built a new house and not dedicated ³⁸  it? He may go home, lest he die in battle and someone else ³⁹  dedicate it.

Ulangan 21:17

21:17 Rather, he must acknowledge the son of the less loved ⁴⁰  wife as firstborn and give him the double portion ⁴¹  of all he has, for that son is the beginning of his father’s procreative power ⁴²  – to him should go the right of the firstborn.

Ulangan 28:56

28:56 Likewise, the most ⁴³  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ⁴⁴  will turn against her beloved husband, her sons and daughters,

Ulangan 31:29

31:29 For I know that after I die you will totally ⁴⁵  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ⁴⁶  before the Lord, inciting him to anger because of your actions.” ⁴⁷ 

[2:36]  ¹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ² tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[3:20]  ³ tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.

[3:20]  ⁴ tn Heb “gives your brothers rest.”

[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.

[4:19]  ⁸ 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]  ⁹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[4:19]  ¹⁰ tn Heb “all the host of heaven.”

[4:19]  ¹¹ 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]  ¹² tn Or “allotted.”

[4:19]  ¹³ tn Or “nations.”

[4:19]  ¹⁴ 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.

[4:21]  ¹⁵ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ¹⁶ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

[4:32]  ¹⁷ 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]  ¹⁸ 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.

[7:1]  ¹⁹ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ²⁰ sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ²¹ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ²² sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ²³ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ²⁴ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ²⁵ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ²⁶ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[8:18]  ²⁷ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[11:24]  ²⁸ 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]  ²⁹ 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.”

[12:6]  ³⁰ tn Heb “heave offerings of your hand.”

[12:31]  ³¹ tn Heb “you must not do thus to/for the Lord your God.”

[12:31]  ³² tn See note on this term at Deut 7:25.

[12:31]  ³³ tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.

[14:7]  ³⁴ tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

[18:16]  ³⁵ tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[20:5]  ³⁶ tn Heb “people” (also in vv. 8, 9).

[20:5]  ³⁷ tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

[20:5]  ³⁸ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

[20:5]  ³⁹ tn Heb “another man.”

[21:17]  ⁴⁰ tn See note on the word “other” in v. 15.

[21:17]  ⁴¹ tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).

[21:17]  ⁴² tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”

[28:56]  ⁴³ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ⁴⁴ tn Heb “delicateness and tenderness.”

[31:29]  ⁴⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ⁴⁶ tn Heb “do the evil.”

[31:29]  ⁴⁷ tn Heb “the work of your hands.”