Ulangan 3:18

Instructions to the Transjordanian Tribes

3:18 At that time I instructed you as follows: “The Lord your God has given you this land for your possession. You warriors are to cross over before your fellow Israelites ¹  equipped for battle.

Ulangan 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ²  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ³  people.”

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁴  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 4:40

4:40 Keep his statutes and commandments that I am setting forth ⁵  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 5:31

5:31 But as for you, remain here with me so I can declare to you all the commandments, ⁶  statutes, and ordinances that you are to teach them, so that they can carry them out in the land I am about to give them.” ⁷ 

Ulangan 8:2

8:2 Remember the whole way by which he ⁸  has brought you these forty years through the desert ⁹  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 13:16

13:16 You must gather all of its plunder into the middle of the plaza ¹⁰  and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin ¹¹  forever – it must never be rebuilt again.

Ulangan 16:3

16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt.

Ulangan 16:11

16:11 You shall rejoice before him ¹²  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ¹³  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

Ulangan 16:16

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 ¹⁴  empty-handed.

Ulangan 17:12

17:12 The person who pays no attention ¹⁵  to the priest currently serving the Lord your God there, or to the verdict – that person must die, so that you may purge evil from Israel.

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ¹⁶  him that same day, for the one who is left exposed ¹⁷  on a tree is cursed by God. ¹⁸  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ¹⁹  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

Ulangan 24:5

24:5 When a man is newly married, he need not go into ²⁰  the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to ²¹  the wife he has married.

Ulangan 25:5

Respect for the Sanctity of Others

25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, ²²  and perform the duty of a brother-in-law. ²³ 

Ulangan 25:9

25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. ²⁴  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ²⁵ 

Ulangan 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ²⁶  God that I have come into the land that the Lord ²⁷  promised ²⁸  to our ancestors ²⁹  to give us.”

Ulangan 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ³⁰  of meeting ³¹  so that I can commission him.” ³²  So Moses and Joshua presented themselves in the tent of meeting.

Ulangan 33:17

33:17 May the firstborn of his bull bring him honor,

and may his horns be those of a wild ox;

with them may he gore all peoples,

all the far reaches of the earth.

They are the ten thousands of Ephraim, ³³ 

and they are the thousands of Manasseh.

[3:18]  ¹ tn Heb “your brothers, the sons of Israel.”

[4:6]  ² tn Heb “it is wisdom and understanding.”

[4:6]  ³ tn Heb “wise and understanding.”

[4:9]  ⁴ tn Heb “watch yourself and watch your soul carefully.”

[4:40]  ⁵ tn Heb “commanding” (so NRSV).

[5:31]  ⁶ tn Heb “commandment.” The MT actually has the singular (הַמִּצְוָה, hammitsvah), suggesting perhaps that the following terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) are in epexegetical apposition to “commandment.” That is, the phrase could be translated “the entire command, namely, the statutes and ordinances.” This would essentially make מִצְוָה (mitsvah) synonymous with תּוֹרָה (torah), the usual term for the whole collection of law.

[5:31]  ⁷ tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

[8:2]  ⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ⁹ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[13:16]  ¹⁰ tn Heb “street.”

[13:16]  ¹¹ tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

[16:11]  ¹² tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ¹³ tn Heb “gates.”

[16:16]  ¹⁴ tn Heb “the Lord.” See note on “he” in 16:1.

[17:12]  ¹⁵ tn Heb “who acts presumptuously not to listen” (cf. NASB).

[21:23]  ¹⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ¹⁷ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ¹⁸ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[24:1]  ¹⁹ tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[24:5]  ²⁰ tn Heb “go out with.”

[24:5]  ²¹ tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).

[25:5]  ²² tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ²³ sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).

[25:9]  ²⁴ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

[25:9]  ²⁵ tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”

[26:3]  ²⁶ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ²⁷ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ²⁸ tn Heb “swore on oath.”

[26:3]  ²⁹ tn Heb “fathers” (also in vv. 7, 15).

[31:14]  ³⁰ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ³¹ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ³² tn Heb “I will command him.”

[33:17]  ³³ sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.