Ulangan 1:43

1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord ¹  and recklessly went up to the hill country.

Ulangan 5:33

5:33 Walk just as he ²  has commanded you so that you may live, that it may go well with you, and that you may live long ³  in the land you are going to possess.

Ulangan 6:22

6:22 And he ⁴  brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family ⁵  before our very eyes.

Ulangan 7:6

7:6 For you are a people holy ⁶  to the Lord your God. He ⁷  has chosen you to be his people, prized ⁸  above all others on the face of the earth.

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 ⁹  and eventually bring good to you.

Ulangan 8:19

8:19 Now if you forget the Lord your God at all ¹⁰  and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated.

Ulangan 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Ulangan 11:8

The Abundance of the Land of Promise

11:8 Now pay attention to all the commandments ¹¹  I am giving ¹²  you today, so that you may be strong enough to enter and possess the land where you are headed, ¹³ 

Ulangan 12:7

12:7 Both you and your families ¹⁴  must feast there before the Lord your God and rejoice in all the output of your labor with which he ¹⁵  has blessed you.

Ulangan 15:10

15:10 You must by all means lend ¹⁶  to him and not be upset by doing it, ¹⁷  for because of this the Lord your God will bless you in all your work and in everything you attempt.

Ulangan 16:8

16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. ¹⁸ 

Ulangan 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ¹⁹  that the Lord your God is giving you – who sins before the Lord your God ²⁰  and breaks his covenant

Ulangan 17:4-5

17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing ²¹  is being done in Israel, 17:5 you must bring to your city gates ²²  that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. ²³ 

Ulangan 18:20

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ²⁴  him to speak, or speaks in the name of other gods, that prophet must die.

Ulangan 19:4

19:4 Now this is the law pertaining to one who flees there in order to live, ²⁵  if he has accidentally killed another ²⁶  without hating him at the time of the accident. ²⁷ 

Ulangan 19:10

19:10 You must not shed innocent blood ²⁸  in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. ²⁹ 

Ulangan 19:15

19:15 A single witness may not testify ³⁰  against another person for any trespass or sin that he commits. A matter may be legally established ³¹  only on the testimony of two or three witnesses.

Ulangan 19:21

19:21 You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot. ³² 

Ulangan 22:26

22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ³³  and murders him,

Ulangan 23:19

Respect for Others’ Property

23:19 You must not charge interest on a loan to your fellow Israelite, ³⁴  whether on money, food, or anything else that has been loaned with interest.

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 25:1

25:1 If controversy arises between people, ³⁵  they should go to court for judgment. When the judges ³⁶  hear the case, they shall exonerate ³⁷  the innocent but condemn ³⁸  the guilty.

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ³⁹  as well as with great awe-inspiring signs and wonders.

Ulangan 26:18

26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments.

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 ⁴⁰  is giving you.

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 29:19

29:19 When such a person ⁴¹  hears the words of this oath he secretly ⁴²  blesses himself ⁴³  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁴⁴  This will destroy ⁴⁵  the watered ground with the parched. ⁴⁶ 

Ulangan 30:5

30:5 Then he ⁴⁷  will bring you to the land your ancestors ⁴⁸  possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors.

Ulangan 31:13

31:13 Then their children, who have not known this law, ⁴⁹  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 32:6

32:6 Is this how you repay ⁵⁰  the Lord,

you foolish, unwise people?

Is he not your father, your creator?

He has made you and established you.

Ulangan 33:3

33:3 Surely he loves the people; ⁵¹ 

all your holy ones ⁵²  are in your power. ⁵³ 

And they sit ⁵⁴  at your feet,

each receiving ⁵⁵  your words.

Ulangan 33:11

33:11 Bless, O Lord, his goods,

and be pleased with his efforts;

undercut the legs ⁵⁶  of any who attack him,

and of those who hate him, so that they cannot stand.

Ulangan 34:9

The Epitaph of Moses

34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; ⁵⁷  and the Israelites listened to him and did just what the Lord had commanded Moses.

[1:43]  ¹ tn Heb “the mouth of the Lord.” See note at 1:26.

[5:33]  ² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:33]  ³ tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

[6:22]  ⁴ tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:22]  ⁵ tn Heb “house,” referring to the entire household.

[7:6]  ⁶ tn That is, “set apart.”

[7:6]  ⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:6]  ⁸ tn Or “treasured” (so NIV, NRSV); NLT “his own special treasure.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

[8:16]  ⁹ tn Heb “in order to humble you and in order to test you.” See 8:2.

[8:19]  ¹⁰ tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).

[11:8]  ¹¹ tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).

[11:8]  ¹² tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).

[11:8]  ¹³ tn Heb “which you are crossing over there to possess it.”

[12:7]  ¹⁴ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ¹⁵ tn Heb “the Lord your God.” See note on “he” in 12:5.

[15:10]  ¹⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

[15:10]  ¹⁷ tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

[16:8]  ¹⁸ tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).

[17:2]  ¹⁹ tn Heb “gates.”

[17:2]  ²⁰ tn Heb “does the evil in the eyes of the Lord your God.”

[17:4]  ²¹ tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

[17:5]  ²² tn Heb “gates.”

[17:5]  ²³ tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”

[18:20]  ²⁴ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[19:4]  ²⁵ tn Heb “and this is the word pertaining to the one who kills who flees there and lives.”

[19:4]  ²⁶ tn Heb “who strikes his neighbor without knowledge.”

[19:4]  ²⁷ 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.”

[19:10]  ²⁸ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

[19:10]  ²⁹ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

[19:15]  ³⁰ tn Heb “rise up” (likewise in v. 16).

[19:15]  ³¹ tn Heb “may stand.”

[19:21]  ³² sn This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25; Lev 24:19-20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.

[22:26]  ³³ tn Heb “his neighbor.”

[23:19]  ³⁴ tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).

[25:1]  ³⁵ tn Heb “men.”

[25:1]  ³⁶ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ³⁷ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ³⁸ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[26:8]  ³⁹ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[28:8]  ⁴⁰ 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.

[29:19]  ⁴¹ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁴² tn Heb “in his heart.”

[29:19]  ⁴³ 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]  ⁴⁴ tn Heb “heart.”

[29:19]  ⁴⁵ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ⁴⁶ 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.”

[30:5]  ⁴⁷ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[30:5]  ⁴⁸ tn Heb “fathers” (also later in this verse and in vv. 9, 20).

[31:13]  ⁴⁹ 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”).

[32:6]  ⁵⁰ tn Or “treat” (TEV).

[33:3]  ⁵¹ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁵² tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁵³ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁵⁴ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁵⁵ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[33:11]  ⁵⁶ tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

[34:9]  ⁵⁷ sn See Num 27:18.