Ulangan 4:5

4:5 Look! I have taught you statutes and ordinances just as the Lord my God told me to do, so that you might carry them out in ¹  the land you are about to enter and possess.

Ulangan 5:23

5:23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me.

Ulangan 7:2

7:2 and he ²  delivers them over to you and you attack them, you must utterly annihilate ³  them. Make no treaty ⁴  with them and show them no mercy!

Ulangan 8:11

Exhortation to Remember That Blessing Comes from God

8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today.

Ulangan 9:19

9:19 For I was terrified at the Lord’s intense anger ⁵  that threatened to destroy you. But he ⁶  listened to me this time as well.

Ulangan 10:22

10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky. ⁷ 

Ulangan 11:10

11:10 For the land where you are headed ⁸  is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand ⁹  like a vegetable garden.

Ulangan 11:29

11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. ¹⁰ 

Ulangan 12:1

The Central Sanctuary

12:1 These are the statutes and ordinances you must be careful to obey as long as you live in the land the Lord, the God of your ancestors, ¹¹  has given you to possess. ¹² 

Ulangan 15:22

15:22 You may eat it in your villages, ¹³  whether you are ritually impure or clean, ¹⁴  just as you would eat a gazelle or an ibex.

Ulangan 16:10

16:10 Then you are to celebrate the Festival of Weeks ¹⁵  before the Lord your God with the voluntary offering ¹⁶  that you will bring, in proportion to how he ¹⁷  has blessed you.

Ulangan 18:6

18:6 Suppose a Levite comes by his own free will ¹⁸  from one of your villages, from any part of Israel where he is living, ¹⁹  to the place the Lord chooses

Ulangan 20:3

20:3 “Listen, Israel! Today you are moving forward to do battle with your enemies. Do not be fainthearted. Do not fear and tremble or be terrified because of them,

Ulangan 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ²⁰  for the elders of the city at the gate.

Ulangan 23:10

23:10 If there is someone among you who is impure because of some nocturnal emission, ²¹  he must leave the camp; he may not reenter it immediately.

Ulangan 23:20

23:20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess.

Ulangan 24:3

24:3 If the second husband rejects ²²  her and then divorces her, ²³  gives her the papers, and evicts her from his house, or if the second husband who married her dies,

Ulangan 27:2

27:2 When you cross the Jordan River ²⁴  to the land the Lord your God is giving you, you must erect great stones and cover ²⁵  them with plaster.

Ulangan 27:12

27:12 “The following tribes ²⁶  must stand to bless the people on Mount Gerizim when you cross the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.

Ulangan 28:8

28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he ²⁷  is giving you.

Ulangan 28:20

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you ²⁸  in everything you undertake ²⁹  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. ³⁰ 

Ulangan 29:1

Narrative Interlude

29:1 (28:69) ³¹  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ³² 

Ulangan 29:25

29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.

Ulangan 30:2

30:2 Then if you and your descendants ³³  turn to the Lord your God and obey him with your whole mind and being ³⁴  just as ³⁵  I am commanding you today,

Ulangan 32:35-36

32:35 I will get revenge and pay them back

at the time their foot slips;

for the day of their disaster is near,

and the impending judgment ³⁶  is rushing upon them!”

32:36 The Lord will judge his people,

and will change his plans concerning ³⁷  his servants;

when he sees that their power has disappeared,

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

Ulangan 32:51

32:51 for both of you ³⁸  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ³⁹  among the Israelites.

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 ⁴⁰  places him on his chest. ⁴¹ 

Ulangan 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ⁴²  is set aside ⁴³  there;

he came with the leaders ⁴⁴  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

[4:5]  ¹ tn Heb “in the midst of” (so ASV).

[7:2]  ² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ³ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ⁴ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[9:19]  ⁵ tn Heb “the anger and the wrath.” Although many English versions translate as two terms, this construction is a hendiadys which serves to intensify the emotion (cf. NAB, TEV “fierce anger”).

[9:19]  ⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[10:22]  ⁷ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[11:10]  ⁸ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

[11:10]  ⁹ tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.

[11:29]  ¹⁰ sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).

[12:1]  ¹¹ tn Heb “fathers.”

[12:1]  ¹² tn Heb “you must be careful to obey in the land the Lord, the God of your fathers, has given you to possess all the days which you live in the land.” This adverbial statement modifies “to obey,” not “to possess,” so the order in the translation has been rearranged to make this clear.

[15:22]  ¹³ tn Heb “in your gates.”

[15:22]  ¹⁴ tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

[16:10]  ¹⁵ tn The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (penthcosth, “Pentecost”).

[16:10]  ¹⁶ tn Heb “the sufficiency of the offering of your hand.”

[16:10]  ¹⁷ tn Heb “the Lord your God.” See note on “he” in 16:1.

[18:6]  ¹⁸ tn Heb “according to all the desire of his soul.”

[18:6]  ¹⁹ tn Or “sojourning.” The verb used here refers to living temporarily in a place, not settling down.

[22:15]  ²⁰ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[23:10]  ²¹ tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.

[24:3]  ²² tn Heb “hates.” See note on the word “other” in Deut 21:15.

[24:3]  ²³ tn Heb “writes her a document of divorce.”

[27:2]  ²⁴ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

[27:2]  ²⁵ tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.

[27:12]  ²⁶ tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.

[28:8]  ²⁷ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

[28:20]  ²⁸ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  ²⁹ tn Heb “in all the stretching out of your hand.”

[28:20]  ³⁰ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[28:20]  tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”

[29:1]  ³¹ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ³² sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[30:2]  ³³ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ³⁴ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ³⁵ tn Heb “according to all.”

[32:35]  ³⁶ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[32:36]  ³⁷ 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.

[32:51]  ³⁸ tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  ³⁹ tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”

[33:12]  ⁴⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[33:12]  ⁴¹ tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

[33:21]  ⁴² tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

[33:21]  ⁴³ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

[33:21]  ⁴⁴ tn Heb “heads” (in the sense of chieftains).