Ulangan 4:35

4:35 You have been taught that the Lord alone is God – there is no other besides him.

Ulangan 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ¹  should be found lying in a field in the land the Lord your God is giving you, ²  and no one knows who killed ³  him,

Ulangan 34:6

34:6 He ⁴  buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ⁵  to your children who have not personally experienced the judgments ⁶  of the Lord your God, which revealed ⁷  his greatness, strength, and power. ⁸ 

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 8:2

8:2 Remember the whole way by which he ⁹  has brought you these forty years through the desert ¹⁰  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 13:3

13:3 You must not listen to the words of that prophet or dreamer, ¹¹  for the Lord your God will be testing you to see if you love him ¹²  with all your mind and being. ¹³ 

Ulangan 20:20

20:20 However, you may chop down any tree you know is not suitable for food, ¹⁴  and you may use it to build siege works ¹⁵  against the city that is making war with you until that city falls.

Ulangan 31:13

31:13 Then their children, who have not known this law, ¹⁶  will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess.”

Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ¹⁷  and your children, who as yet do not know good from bad, ¹⁸  will go there; I will give them the land and they will possess it.

Ulangan 31:29

31:29 For I know that after I die you will totally ¹⁹  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 ²⁰  before the Lord, inciting him to anger because of your actions.” ²¹ 

Ulangan 9:3

9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he ²²  has told you.

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ²³  He did this to teach you ²⁴  that humankind ²⁵  cannot live by bread ²⁶  alone, but also by everything that comes from the Lord’s mouth. ²⁷ 

Ulangan 18:21

18:21 Now if you say to yourselves, ²⁸  ‘How can we tell that a message is not from the Lord?’ ²⁹  –

Ulangan 3:11

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ³⁰  that his sarcophagus ³¹  was made of iron. ³²  Does it not, indeed, still remain in Rabbath ³³  of the Ammonites? It is thirteen and a half feet ³⁴  long and six feet ³⁵  wide according to standard measure.) ³⁶ 

Ulangan 29:6

29:6 You have eaten no bread and drunk no wine or beer – all so that you might know that I ³⁷  am the Lord your God!

Ulangan 31:27

31:27 for I know about your rebellion and stubbornness. ³⁸  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ³⁹ 

Ulangan 3:19

3:19 But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you.

Ulangan 4:39

4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Ulangan 9:6

9:6 Understand, therefore, that it is not because of your righteousness that the Lord your God is about to give you this good land as a possession, for you are a stubborn ⁴⁰  people!

Ulangan 31:21

31:21 Then when ⁴¹  many disasters and distresses overcome them ⁴²  this song will testify against them, ⁴³  for their ⁴⁴  descendants will not forget it. ⁴⁵  I know the ⁴⁶  intentions they have in mind ⁴⁷  today, even before I bring them ⁴⁸  to the land I have promised.”

Ulangan 7:15

7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.

Ulangan 21:3

21:3 Then the elders of the city nearest to the corpse ⁴⁹  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Ulangan 22:1-4

Laws Concerning Preservation of Life

22:1 When you see ⁵⁰  your neighbor’s ⁵¹  ox or sheep going astray, do not ignore it; ⁵²  you must return it without fail ⁵³  to your neighbor. 22:2 If the owner ⁵⁴  does not live ⁵⁵  near you or you do not know who the owner is, ⁵⁶  then you must corral the animal ⁵⁷  at your house and let it stay with you until the owner looks for it; then you must return it to him. 22:3 You shall do the same to his donkey, his clothes, or anything else your neighbor ⁵⁸  has lost and you have found; you must not refuse to get involved. ⁵⁹  22:4 When you see ⁶⁰  your neighbor’s donkey or ox fallen along the road, do not ignore it; ⁶¹  instead, you must be sure ⁶²  to help him get the animal on its feet again. ⁶³ 

Ulangan 11:5

11:5 They did not see ⁶⁴  what he did to you in the desert before you reached this place,

Ulangan 32:29

32:29 I wish that they were wise and could understand this,

and that they could comprehend what will happen to them.”

Ulangan 32:31

32:31 For our enemies’ ⁶⁵  rock is not like our Rock,

as even our enemies concede.

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ⁶⁶  the faithful God who keeps covenant faithfully ⁶⁷  with those who love him and keep his commandments, to a thousand generations,

Ulangan 1:21

1:21 Look, he ⁶⁸  has placed the land in front of you! ⁶⁹  Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!”

Ulangan 1:24

1:24 They left and went up to the hill country, coming to the Eshcol Valley, ⁷⁰  which they scouted out.

Ulangan 2:31

2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.”

Ulangan 9:2

9:2 They include the Anakites, ⁷¹  a numerous ⁷²  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Ulangan 9:13

9:13 Moreover, he said to me, “I have taken note of these people; they are a stubborn ⁷³  lot!

Ulangan 13:2

13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Ulangan 13:13

13:13 some evil people ⁷⁴  have departed from among you to entice the inhabitants of their cities, ⁷⁵  saying, “Let’s go and serve other gods” (whom you have not known before). ⁷⁶ 

Ulangan 18:11

18:11 one who casts spells, ⁷⁷  one who conjures up spirits, ⁷⁸  a practitioner of the occult, ⁷⁹  or a necromancer. ⁸⁰ 

Ulangan 21:7

21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we ⁸¹  witnessed the crime. ⁸² 

Ulangan 29:26

29:26 They went and served other gods and worshiped them, gods they did not know and that he did not permit them to worship. ⁸³ 

Ulangan 30:14

30:14 For the thing is very near you – it is in your mouth and in your mind ⁸⁴  so that you can do it.

Ulangan 1:8

1:8 Look! I have already given the land to you. ⁸⁵  Go, occupy the territory that I, ⁸⁶  the Lord, promised ⁸⁷  to give to your ancestors ⁸⁸  Abraham, Isaac, and Jacob, and to their descendants.” ⁸⁹ 

Ulangan 1:31

1:31 and in the desert, where you saw him ⁹⁰  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Ulangan 2:24

2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, ⁹¹  and his land. Go ahead! Take it! Engage him in war!

Ulangan 4:13

4:13 And he revealed to you the covenant ⁹²  he has commanded you to keep, the ten commandments, ⁹³  writing them on two stone tablets.

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 ⁹⁴  and eventually bring good to you.

Ulangan 9:25

Moses’ Plea on Behalf of the Lord’s Reputation

9:25 I lay flat on the ground before the Lord for forty days and nights, ⁹⁵  for he ⁹⁶  had said he would destroy you.

Ulangan 11:28

11:28 and the curse if you pay no attention ⁹⁷  to his ⁹⁸  commandments and turn from the way I am setting before ⁹⁹  you today to pursue ¹⁰⁰  other gods you have not known.

Ulangan 19:4

19:4 Now this is the law pertaining to one who flees there in order to live, ¹⁰¹  if he has accidentally killed another ¹⁰²  without hating him at the time of the accident. ¹⁰³ 

Ulangan 23:7

23:7 You must not hate an Edomite, for he is your relative; ¹⁰⁴  you must not hate an Egyptian, for you lived as a foreigner ¹⁰⁵  in his land.

Ulangan 28:33

28:33 As for the produce of your land and all your labor, a people you do not know will consume it, and you will be nothing but oppressed and crushed for the rest of your lives.

Ulangan 28:49

28:49 The Lord will raise up a distant nation against you, one from the other side of the earth ¹⁰⁶  as the eagle flies, ¹⁰⁷  a nation whose language you will not understand,

Ulangan 32:17

32:17 They sacrificed to demons, not God,

to gods they had not known;

to new gods who had recently come along,

gods your ancestors ¹⁰⁸  had not known about.

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ¹⁰⁹ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Ulangan 2:7

2:7 All along the way I, the Lord your God, ¹¹⁰  have blessed your every effort. ¹¹¹  I have ¹¹²  been attentive to ¹¹³  your travels through this great wasteland. These forty years I have ¹¹⁴  been with you; you have lacked for nothing.’”

Ulangan 3:24

3:24 “O, Lord God, ¹¹⁵  you have begun to show me ¹¹⁶  your greatness and strength. ¹¹⁷  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ¹¹⁸  and we have heard him speak from the middle of the fire. It is now clear to us ¹¹⁹  that God can speak to human beings and they can keep on living.

Ulangan 7:19

7:19 the great judgments ¹²⁰  you saw, the signs and wonders, the strength and power ¹²¹  by which he ¹²²  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 13:6

False Prophets in the Family

13:6 Suppose your own full brother, ¹²³  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ¹²⁴  that neither you nor your ancestors ¹²⁵  have previously known, ¹²⁶ 

Ulangan 15:18

15:18 You should not consider it difficult to let him go free, for he will have served you for six years, twice ¹²⁷  the time of a hired worker; the Lord your God will bless you in everything you do.

Ulangan 21:4

21:4 and bring the heifer down to a wadi with flowing water, ¹²⁸  to a valley that is neither plowed nor sown. ¹²⁹  There at the wadi they are to break the heifer’s neck.

Ulangan 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ¹³⁰  before the city’s elders.

Ulangan 28:64

28:64 The Lord will scatter you among all nations, from one end of the earth to the other. There you will worship other gods that neither you nor your ancestors have known, gods of wood and stone.

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 31:16

31:16 Then the Lord said to Moses, “You are about to die, ¹³¹  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ¹³²  are going. They ¹³³  will reject ¹³⁴  me and break my covenant that I have made with them. ¹³⁵ 

[21:1]  ¹ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ² tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ³ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[34:6]  ⁴ tc Smr and some LXX mss read “they buried him,” that is, the Israelites. The MT reads “he buried him,” meaning in the context that “the Lord buried him.” This understanding, combined with the statement at the end of the verse that Moses’ burial place is unknown, gave rise to traditions during the intertestamental period that are reflected in the NT in Jude 9 and in OT pseudepigraphic works like the Assumption of Moses.

[11:2]  ⁵ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ⁶ 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]  ⁷ 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]  ⁸ tn Heb “his strong hand and his stretched-out arm.”

[8:2]  ⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁰ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[13:3]  ¹¹ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ¹² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ¹³ tn Heb “all your heart and soul” (so NRSV, CEV, NLT); or “heart and being” (NCV “your whole being”). See note on the word “being” in Deut 6:5.

[20:20]  ¹⁴ tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”

[20:20]  ¹⁵ tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.

[31:13]  ¹⁶ tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”).

[1:39]  ¹⁷ tn Heb “would be a prey.”

[1:39]  ¹⁸ sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[31:29]  ¹⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ²⁰ tn Heb “do the evil.”

[31:29]  ²¹ tn Heb “the work of your hands.”

[9:3]  ²² tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.

[8:3]  ²³ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ²⁴ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ²⁵ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ²⁶ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ²⁷ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[18:21]  ²⁸ tn Heb “in your heart.”

[18:21]  ²⁹ tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.

[3:11]  ³⁰ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ³¹ tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

[3:11]  ³² tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ³³ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

[3:11]  ³⁴ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

[3:11]  ³⁵ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ³⁶ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[29:6]  ³⁷ tc The LXX reads “that he is the Lord your God.”

[31:27]  ³⁸ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ³⁹ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

[9:6]  ⁴⁰ tn Heb “stiff-necked” (so KJV, NAB, NIV).

[9:6]  sn The Hebrew word translated stubborn means “stiff-necked.” The image is that of a draft animal that is unsubmissive to the rein or yoke and refuses to bend its neck to draw the load. This is an apt description of OT Israel (Exod 32:9; 33:3, 5; 34:9; Deut 9:13).

[31:21]  ⁴¹ tn Heb “Then it will come to pass that.”

[31:21]  ⁴² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁴ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁵ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ⁴⁶ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁷ tn Heb “which he is doing.”

[31:21]  ⁴⁸ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[21:3]  ⁴⁹ tn Heb “slain [one].”

[22:1]  ⁵⁰ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ⁵¹ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ⁵² tn Heb “hide yourself.”

[22:1]  ⁵³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[22:2]  ⁵⁴ tn Heb “your brother” (also later in this verse).

[22:2]  ⁵⁵ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ⁵⁶ tn Heb “and you do not know him.”

[22:2]  ⁵⁷ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[22:3]  ⁵⁸ tn Heb “your brother” (also in v. 4).

[22:3]  ⁵⁹ tn Heb “you must not hide yourself.”

[22:4]  ⁶⁰ tn Heb “you must not see.” See note at 22:1.

[22:4]  ⁶¹ tn Heb “and (must not) hide yourself from them.”

[22:4]  ⁶² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”

[22:4]  ⁶³ tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.

[11:5]  ⁶⁴ tn See note on these same words in v. 3.

[32:31]  ⁶⁵ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[7:9]  ⁶⁶ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ⁶⁷ 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”).

[1:21]  ⁶⁸ tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition.

[1:21]  ⁶⁹ tn Or “has given you the land” (cf. NAB, NIV, NRSV).

[1:24]  ⁷⁰ tn Or “the Wadi Eshcol” (so NAB).

[1:24]  sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.

[9:2]  ⁷¹ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ⁷² tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[9:13]  ⁷³ tn Heb “stiff-necked.” See note on the word “stubborn” in 9:6.

[13:13]  ⁷⁴ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ⁷⁵ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁷⁶ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[18:11]  ⁷⁷ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

[18:11]  ⁷⁸ tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

[18:11]  ⁷⁹ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

[18:11]  ⁸⁰ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

[21:7]  ⁸¹ tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).

[21:7]  ⁸² tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.

[29:26]  ⁸³ tn Heb “did not assign to them”; NASB, NRSV “had not allotted to them.”

[30:14]  ⁸⁴ tn Heb “heart.”

[1:8]  ⁸⁵ tn Heb “I have placed before you the land.”

[1:8]  ⁸⁶ tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ⁸⁷ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁸⁸ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁸⁹ tn Heb “their seed after them.”

[1:31]  ⁹⁰ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[2:24]  ⁹¹ sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.

[4:13]  ⁹² sn This is the first occurrence of the word בְּרִית (bÿrit, “covenant”) in the Book of Deuteronomy but it appears commonly hereafter (4:23, 31; 5:2, 3; 7:9, 12; 8:18; 9:9, 10, 11, 15; 10:2, 4, 5, 8; 17:2; 29:1, 9, 12, 14, 15, 18, 21, 25; 31:9, 16, 20, 25, 26; 33:9). Etymologically, it derives from the notion of linking or yoking together. See M. Weinfeld, TDOT 2:255.

[4:13]  ⁹³ tn Heb “the ten words.”

[8:16]  ⁹⁴ tn Heb “in order to humble you and in order to test you.” See 8:2.

[9:25]  ⁹⁵ tn The Hebrew text includes “when I prostrated myself.” Since this is redundant, it has been left untranslated.

[9:25]  ⁹⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[11:28]  ⁹⁷ tn Heb “do not listen to,” that is, do not obey.

[11:28]  ⁹⁸ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:28]  ⁹⁹ tn Heb “am commanding” (so NASB, NRSV).

[11:28]  ¹⁰⁰ tn Heb “walk after”; NIV “by following”; NLT “by worshiping.” This is a violation of the first commandment, the most serious of the covenant violations (Deut 5:6-7).

[19:4]  ¹⁰¹ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ¹⁰² tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ¹⁰³ 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.”

[23:7]  ¹⁰⁴ tn Heb “brother.”

[23:7]  ¹⁰⁵ tn Heb “sojourner.”

[28:49]  ¹⁰⁶ tn Heb “from the end of the earth.”

[28:49]  ¹⁰⁷ tn Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.

[32:17]  ¹⁰⁸ tn Heb “your fathers.”

[33:9]  ¹⁰⁹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[2:7]  ¹¹⁰ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ¹¹¹ tn Heb “all the work of your hands.”

[2:7]  ¹¹² tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ¹¹³ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ¹¹⁴ tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[3:24]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[5:24]  ¹¹⁸ tn Heb “his glory and his greatness.”

[5:24]  ¹¹⁹ tn Heb “this day we have seen.”

[7:19]  ¹²⁰ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹²¹ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹²² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:6]  ¹²³ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ¹²⁴ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ¹²⁵ tn Heb “fathers” (also in v. 17).

[13:6]  ¹²⁶ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[15:18]  ¹²⁷ tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

[21:4]  ¹²⁸ tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.

[21:4]  ¹²⁹ sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.

[22:17]  ¹³⁰ tn Heb “they will spread the garment.”

[31:16]  ¹³¹ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ¹³² tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ¹³³ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ¹³⁴ tn Or “abandon” (TEV, NLT).

[31:16]  ¹³⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.