Ulangan 20:4

20:4 for the Lord your God goes with you to fight on your behalf against your enemies to give you victory.” ¹ 

Ulangan 32:15

Israel’s Rebellion

32:15 But Jeshurun ²  became fat and kicked,

you ³  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Ulangan 5:33

5:33 Walk just as he ⁴  has commanded you so that you may live, that it may go well with you, and that you may live long ⁵  in the land you are going to possess.

Ulangan 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

Ulangan 29:19

29:19 When such a person ⁶  hears the words of this oath he secretly ⁷  blesses himself ⁸  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁹  This will destroy ¹⁰  the watered ground with the parched. ¹¹ 

Ulangan 4:42

4:42 Anyone who accidentally killed someone ¹²  without hating him at the time of the accident ¹³  could flee to one of those cities and be safe.

Ulangan 19:5

19:5 Suppose he goes with someone else ¹⁴  to the forest to cut wood and when he raises the ax ¹⁵  to cut the tree, the ax head flies loose ¹⁶  from the handle and strikes ¹⁷  his fellow worker ¹⁸  so hard that he dies. The person responsible ¹⁹  may then flee to one of these cities to save himself. ²⁰ 

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ²¹ 

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ²²  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ²³  to survive.

Ulangan 5:26

5:26 Who is there from the entire human race ²⁴  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 16:20

16:20 You must pursue justice alone ²⁵  so that you may live and inherit the land the Lord your God is giving you.

Ulangan 19:4

19:4 Now this is the law pertaining to one who flees there in order to live, ²⁶  if he has accidentally killed another ²⁷  without hating him at the time of the accident. ²⁸ 

Ulangan 30:6

30:6 The Lord your God will also cleanse ²⁹  your heart and the hearts of your descendants ³⁰  so that you may love him ³¹  with all your mind and being and so that you may live.

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ³²  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ³³  is giving you.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ³⁴  I am giving ³⁵  you today so that you may live, increase in number, ³⁶  and go in and occupy the land that the Lord promised to your ancestors. ³⁷ 

Ulangan 25:11

25:11 If two men ³⁸  get into a hand-to-hand fight, and the wife of one of them gets involved to help her husband against his attacker, and she reaches out her hand and grabs his genitals, ³⁹ 

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 32:39

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, ⁴⁰ 

“and there is no other god besides me.

I kill and give life,

I smash and I heal,

and none can resist ⁴¹  my power.

Ulangan 12:25

12:25 You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the Lord’s sight. ⁴² 

Ulangan 12:28

12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.

Ulangan 19:13

19:13 You must not pity him, but purge out the blood of the innocent ⁴³  from Israel, so that it may go well with you.

Ulangan 22:7

22:7 You must be sure ⁴⁴  to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.

Ulangan 4:20

4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ⁴⁵  to be his special people ⁴⁶  as you are today.

Ulangan 5:16

5:16 Honor ⁴⁷  your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he ⁴⁸  is about to give you.

Ulangan 5:29

5:29 If only it would really be their desire to fear me and obey ⁴⁹  all my commandments in the future, so that it may go well with them and their descendants forever.

Ulangan 6:18

6:18 Do whatever is proper ⁵⁰  and good before the Lord so that it may go well with you and that you may enter and occupy the good land that he ⁵¹  promised your ancestors,

Ulangan 6:24

6:24 The Lord commanded us to obey all these statutes and to revere him ⁵²  so that it may always go well for us and he may preserve us, as he has to this day.

Ulangan 5:6

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.

Ulangan 22:27

22:27 for the man ⁵³  met her in the field and the engaged woman cried out, but there was no one to rescue her.

Ulangan 29:9

The Present Covenant Setting

29:9 “Therefore, keep the terms ⁵⁴  of this covenant and obey them so that you may be successful in everything you do.

Ulangan 32:18

32:18 You have forgotten ⁵⁵  the Rock who fathered you,

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

Ulangan 33:25

33:25 The bars of your gates ⁵⁶  will be made of iron and bronze,

and may you have lifelong strength.

Ulangan 2:26

Defeat of Sihon, King of Heshbon

2:26 Then I sent messengers from the Kedemoth ⁵⁷  Desert to King Sihon of Heshbon with an offer of peace:

Ulangan 27:7

27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.

Ulangan 6:3

6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number ⁵⁸  – as the Lord, God of your ancestors, ⁵⁹  said to you, you will have a land flowing with milk and honey.

Ulangan 28:29

28:29 You will feel your way along at noon like the blind person does in darkness and you will not succeed in anything you do; ⁶⁰  you will be constantly oppressed and continually robbed, with no one to save you.

Ulangan 1:31

1:31 and in the desert, where you saw him ⁶¹  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Ulangan 12:10

12:10 When you do go across the Jordan River ⁶²  and settle in the land he ⁶³  is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. ⁶⁴ 

Ulangan 15:15-16

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today. 15:16 However, if the servant ⁶⁵  says to you, “I do not want to leave ⁶⁶  you,” because he loves you and your household, since he is well off with you,

Ulangan 24:18

24:18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this.

Ulangan 29:16

The Results of Disobedience

29:16 “(For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled.

Ulangan 30:3

30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he ⁶⁷  has scattered you.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁶⁸  his servants;

when he sees that their power has disappeared,

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

Ulangan 33:12

Blessing on Benjamin

33:12 Of Benjamin he said:

The beloved of the Lord will live safely by him;

he protects him all the time,

and the Lord ⁶⁹  places him on his chest. ⁷⁰ 

Ulangan 4:34

4:34 Or has God ⁷¹  ever before tried to deliver ⁷²  a nation from the middle of another nation, accompanied by judgments, ⁷³  signs, wonders, war, strength, power, ⁷⁴  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 4:40

4:40 Keep his statutes and commandments that I am setting forth ⁷⁵  today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

Ulangan 7:8

7:8 Rather it is because of his ⁷⁶  love ⁷⁷  for you and his faithfulness to the promise ⁷⁸  he solemnly vowed ⁷⁹  to your ancestors ⁸⁰  that the Lord brought you out with great power, ⁸¹  redeeming ⁸²  you from the place of slavery, from the power ⁸³  of Pharaoh king of Egypt.

Ulangan 9:26

9:26 I prayed to him: ⁸⁴  O, Lord God, ⁸⁵  do not destroy your people, your valued property ⁸⁶  that you have powerfully redeemed, ⁸⁷  whom you brought out of Egypt by your strength. ⁸⁸ 

Ulangan 22:25

22:25 But if the man came across ⁸⁹  the engaged woman in the field and overpowered her and raped ⁹⁰  her, then only the rapist ⁹¹  must die.

Ulangan 28:31

28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.

[20:4]  ¹ tn Or “to save you” (so KJV, NASB, NCV); or “to deliver you.”

[32:15]  ² tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ³ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[5:33]  ⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:33]  ⁵ tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

[29:19]  ⁶ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁷ tn Heb “in his heart.”

[29:19]  ⁸ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ⁹ tn Heb “heart.”

[29:19]  ¹⁰ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ¹¹ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[4:42]  ¹² tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ¹³ tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

[19:5]  ¹⁴ tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”

[19:5]  ¹⁵ tn Heb “and he raises his hand with the iron.”

[19:5]  ¹⁶ tn Heb “the iron slips off.”

[19:5]  ¹⁷ tn Heb “finds.”

[19:5]  ¹⁸ tn Heb “his neighbor.”

[19:5]  ¹⁹ tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.

[19:5]  ²⁰ tn Heb “and live.”

[23:15]  ²¹ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[20:16]  ²² tn The antecedent of the relative pronoun is “cities.”

[20:16]  ²³ tn Heb “any breath.”

[5:26]  ²⁴ tn Heb “who is there of all flesh.”

[16:20]  ²⁵ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

[19:4]  ²⁶ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ²⁷ tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ²⁸ tn Heb “yesterday and a third (day)” (likewise in v. 6). The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing. Cf. NAB “had previously borne no malice”; NRSV “had not been at enmity before.”

[30:6]  ²⁹ tn Heb “circumcise” (so KJV, NAB, NIV, NRSV); TEV “will give you and your descendents obedient hearts.” See note on the word “cleanse” in Deut 10:16.

[30:6]  ³⁰ tn Heb “seed” (so KJV, ASV).

[30:6]  ³¹ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[4:1]  ³² tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ³³ tn Heb “fathers” (also in vv. 31, 37).

[8:1]  ³⁴ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ³⁵ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ³⁶ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ³⁷ tn Heb “fathers” (also in vv. 16, 18).

[25:11]  ³⁸ tn Heb “a man and his brother.”

[25:11]  ³⁹ tn Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT).

[32:39]  ⁴⁰ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

[32:39]  ⁴¹ tn Heb “deliver from” (so NRSV, NLT).

[12:25]  ⁴² tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.

[19:13]  ⁴³ sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).

[22:7]  ⁴⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”

[4:20]  ⁴⁵ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[4:20]  ⁴⁶ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

[5:16]  ⁴⁷ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ⁴⁸ tn Heb “the Lord your God.” See note on “He” in 5:3.

[5:29]  ⁴⁹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[6:18]  ⁵⁰ tn Heb “upright.”

[6:18]  ⁵¹ tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:24]  ⁵² tn Heb “the Lord our God.” See note on the word “his” in v. 17.

[22:27]  ⁵³ tn Heb “he”; the referent (the man who attacked the woman) has been specified in the translation for clarity.

[29:9]  ⁵⁴ tn Heb “words.”

[32:18]  ⁵⁵ 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.”

[33:25]  ⁵⁶ tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”

[2:26]  ⁵⁷ sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.

[6:3]  ⁵⁸ tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.

[6:3]  ⁵⁹ tn Heb “fathers” (also in vv. 10, 18, 23).

[28:29]  ⁶⁰ tn Heb “you will not cause your ways to prosper.”

[1:31]  ⁶¹ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[12:10]  ⁶² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[12:10]  ⁶³ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:10]  ⁶⁴ tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.

[15:16]  ⁶⁵ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ⁶⁶ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[30:3]  ⁶⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[32:36]  ⁶⁸ 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.

[33:12]  ⁶⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ⁷⁰ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[4:34]  ⁷¹ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ⁷² tn Heb “tried to go to take for himself.”

[4:34]  ⁷³ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ⁷⁴ tn Heb “by strong hand and by outstretched arm.”

[4:40]  ⁷⁵ tn Heb “commanding” (so NRSV).

[7:8]  ⁷⁶ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁷⁷ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁷⁸ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁷⁹ tn Heb “swore on oath.”

[7:8]  ⁸⁰ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁸¹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁸² sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁸³ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[9:26]  ⁸⁴ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Heb “you have redeemed in your greatness.”

[9:26]  ⁸⁸ tn Heb “by your strong hand.”

[22:25]  ⁸⁹ tn Heb “found,” also in vv. 27, 28.

[22:25]  ⁹⁰ tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.

[22:25]  ⁹¹ tn Heb “the man who lay with her, only him.”