Ulangan 1:8

1:8 Look! I have already given the land to you. ¹  Go, occupy the territory that I, ²  the Lord, promised ³  to give to your ancestors ⁴  Abraham, Isaac, and Jacob, and to their descendants.” ⁵ 

Ulangan 4:3

4:3 You have witnessed what the Lord did at Baal Peor, ⁶  how he ⁷  eradicated from your midst everyone who followed Baal Peor. ⁸ 

Ulangan 5:27

5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he ⁹  says to you; then we will pay attention and do it.”

Ulangan 5:33

5:33 Walk just as he ¹⁰  has commanded you so that you may live, that it may go well with you, and that you may live long ¹¹  in the land you are going to possess.

Ulangan 6:15

6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. ¹² 

Ulangan 6:24

6:24 The Lord commanded us to obey all these statutes and to revere him ¹³  so that it may always go well for us and he may preserve us, as he has to this day.

Ulangan 7:4

7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you.

Ulangan 7:10

7:10 but who pays back those who hate ¹⁴  him as they deserve and destroys them. He will not ignore ¹⁵  those who hate him but will repay them as they deserve!

Ulangan 7:22

7:22 He, ¹⁶  the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you.

Ulangan 7:24

7:24 He will hand over their kings to you and you will erase their very names from memory. ¹⁷  Nobody will be able to resist you until you destroy them.

Ulangan 10:11

10:11 Then he ¹⁸  said to me, “Get up, set out leading ¹⁹  the people so they may go and possess ²⁰  the land I promised to give to their ancestors.” ²¹ 

Ulangan 11:21

11:21 so that your days and those of your descendants may be extended in the land which the Lord promised to give to your ancestors, like the days of heaven itself. ²² 

Ulangan 12:7

12:7 Both you and your families ²³  must feast there before the Lord your God and rejoice in all the output of your labor with which he ²⁴  has blessed you.

Ulangan 12:10

12:10 When you do go across the Jordan River ²⁵  and settle in the land he ²⁶  is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. ²⁷ 

Ulangan 13:3

13:3 You must not listen to the words of that prophet or dreamer, ²⁸  for the Lord your God will be testing you to see if you love him ²⁹  with all your mind and being. ³⁰ 

Ulangan 13:18

13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving ³¹  you today and doing what is right ³²  before him. ³³ 

Ulangan 15:20

15:20 You and your household must eat them annually before the Lord your God in the place he ³⁴  chooses.

Ulangan 17:10

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

Ulangan 18:12

18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things ³⁵  the Lord your God is about to drive them out ³⁶  from before you.

Ulangan 28:47-48

The Curse of Military Siege

28:47 “Because you have not served the Lord your God joyfully and wholeheartedly with the abundance of everything you have, 28:48 instead in hunger, thirst, nakedness, and poverty ³⁷  you will serve your enemies whom the Lord will send against you. They ³⁸  will place an iron yoke on your neck until they have destroyed you.

Ulangan 29:28

29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 30:3-5

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 ³⁹  has scattered you. 30:4 Even if your exiles are in the most distant land, ⁴⁰  from there the Lord your God will gather you and bring you back. 30:5 Then he ⁴¹  will bring you to the land your ancestors ⁴²  possessed and you also will possess it; he will do better for you and multiply you more than he did your ancestors.

Ulangan 31:10

31:10 He ⁴³  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ⁴⁴  at the Feast of Temporary Shelters, ⁴⁵ 

Ulangan 32:4

32:4 As for the Rock, ⁴⁶  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ⁴⁷  and upright.

Ulangan 33:3

33:3 Surely he loves the people; ⁴⁸ 

all your holy ones ⁴⁹  are in your power. ⁵⁰ 

And they sit ⁵¹  at your feet,

each receiving ⁵²  your words.

Ulangan 34:6

34:6 He ⁵³  buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day.

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

[1:8]  ² 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]  ³ 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]  ⁴ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁵ tn Heb “their seed after them.”

[4:3]  ⁶ tc The LXX and Syriac read “to Baal Peor,” that is, the god worshiped at that place; see note on the name “Beth Peor” in Deut 3:29.

[4:3]  ⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[4:3]  ⁸ tn Or “followed the Baal of Peor” (so NAB, NIV, NRSV), referring to the pagan god Baal.

[5:27]  ⁹ tn Heb “the Lord our God.” See note on “He” in 5:3.

[5:33]  ¹⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:33]  ¹¹ tn Heb “may prolong your days”; NAB “may have long life”; TEV “will continue to live.”

[6:15]  ¹² tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”

[6:24]  ¹³ tn Heb “the Lord our God.” See note on the word “his” in v. 17.

[7:10]  ¹⁴ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ¹⁵ tn Heb “he will not hesitate concerning.”

[7:22]  ¹⁶ tn Heb “the Lord your God.” See note on “he” in 7:19.

[7:24]  ¹⁷ tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

[10:11]  ¹⁸ tn Heb “the Lord.” See note on “he” in 10:4.

[10:11]  ¹⁹ tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”

[10:11]  ²⁰ tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.

[10:11]  ²¹ tn Heb “fathers” (also in vv. 15, 22).

[11:21]  ²² tn Heb “like the days of the heavens upon the earth,” that is, forever.

[12:7]  ²³ tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

[12:7]  ²⁴ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:10]  ²⁵ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[12:10]  ²⁶ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:10]  ²⁷ tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.

[13:3]  ²⁸ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:3]  ²⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[13:3]  ³⁰ 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.

[13:18]  ³¹ tn Heb “commanding” (so NASB, NRSV).

[13:18]  ³² tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

[13:18]  ³³ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

[15:20]  ³⁴ tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

[18:12]  ³⁵ tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.

[18:12]  ³⁶ tn The translation understands the Hebrew participial form as having an imminent future sense here.

[28:48]  ³⁷ tn Heb “lack of everything.”

[28:48]  ³⁸ tn Heb “he” (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).

[30:3]  ³⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[30:4]  ⁴⁰ tn Heb “are at the farthest edge of the heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[30:5]  ⁴¹ tn Heb “the Lord your God.” See note on the second occurrence of the word “he” in v. 3.

[30:5]  ⁴² tn Heb “fathers” (also later in this verse and in vv. 9, 20).

[31:10]  ⁴³ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ⁴⁴ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ⁴⁵ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.

[32:4]  ⁴⁶ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ⁴⁷ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[33:3]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁵¹ 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]  ⁵² 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.

[34:6]  ⁵³ 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.