Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ²  is giving you.

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 ³  the land you are about to enter and possess.

Ulangan 4:8

4:8 And what other great nation has statutes and ordinances as just ⁴  as this whole law ⁵  that I am about to share with ⁶  you today?

Ulangan 4:10

4:10 You ⁷  stood before the Lord your God at Horeb and he ⁸  said to me, “Assemble the people before me so that I can tell them my commands. ⁹  Then they will learn to revere me all the days they live in the land, and they will instruct their children.”

Ulangan 4:14

4:14 Moreover, at that same time the Lord commanded me to teach you statutes and ordinances for you to keep in the land which you are about to enter and possess. ¹⁰ 

Ulangan 4:36

4:36 From heaven he spoke to you in order to teach you, and on earth he showed you his great fire from which you also heard his words. ¹¹ 

Ulangan 5:31

5:31 But as for you, remain here with me so I can declare to you all the commandments, ¹²  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.” ¹³ 

Ulangan 6:1

Exhortation to Keep the Covenant Principles

6:1 Now these are the commandments, ¹⁴  statutes, and ordinances that the Lord your God instructed me to teach you so that you may carry them out in the land where you are headed ¹⁵ 

Ulangan 6:7

6:7 and you must teach ¹⁶  them to your children and speak of them as you sit in your house, as you walk along the road, ¹⁷  as you lie down, and as you get up.

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹⁸  He did this to teach you ¹⁹  that humankind ²⁰  cannot live by bread ²¹  alone, but also by everything that comes from the Lord’s mouth. ²² 

Ulangan 8:5

8:5 Be keenly aware that just as a parent disciplines his child, ²³  the Lord your God disciplines you.

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ²⁴  to your children who have not personally experienced the judgments ²⁵  of the Lord your God, which revealed ²⁶  his greatness, strength, and power. ²⁷ 

Ulangan 11:19

11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, ²⁸  as you lie down, and as you get up.

Ulangan 14:23

14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, ²⁹  your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always.

Ulangan 17:10-11

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. 17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you.

Ulangan 19:9

19:9 and then you are careful to observe all these commandments ³⁰  I am giving ³¹  you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities ³²  to these three.

Ulangan 20:18

20:18 so that they cannot teach you all the abhorrent ways they worship ³³  their gods, causing you to sin against the Lord your God.

Ulangan 24:8

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely ³⁴  all that the Levitical priests instruct you; as I have commanded them, so you should do.

Ulangan 27:26

27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Ulangan 31:12-13

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. 31:13 Then their children, who have not known this law, ³⁵  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 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!

Ulangan 31:22

31:22 So on that day Moses wrote down this song and taught it to the Israelites,

Ulangan 31:29

31:29 For I know that after I die you will totally ³⁶  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 ³⁷  before the Lord, inciting him to anger because of your actions.” ³⁸ 

Ulangan 32:2

32:2 My teaching will drop like the rain,

my sayings will drip like the dew, ³⁹ 

as rain drops upon the grass,

and showers upon new growth.

Ulangan 32:11

32:11 Like an eagle that stirs up ⁴⁰  its nest,

that hovers over its young,

so the Lord ⁴¹  spread out his wings and took him, ⁴² 

he lifted him up on his pinions.

Ulangan 32:45-47

32:45 When Moses finished reciting all these words to all Israel 32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law. 32:47 For this is no idle word for you – it is your life! By this word you will live a long time in the land you are about to cross the Jordan to possess.”

Ulangan 33:10

33:10 They will teach Jacob your ordinances

and Israel your law;

they will offer incense as a pleasant odor,

and a whole offering on your altar.

[4:1]  ¹ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ² tn Heb “fathers” (also in vv. 31, 37).

[4:5]  ³ tn Heb “in the midst of” (so ASV).

[4:8]  ⁴ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ⁵ tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ⁶ tn Heb “place before.”

[4:10]  ⁷ tn The text begins with “(the) day (in) which.” In the Hebrew text v. 10 is subordinate to v. 11, but for stylistic reasons the translation treats v. 10 as an independent clause, necessitating the omission of the subordinating temporal phrase at the beginning of the verse.

[4:10]  ⁸ tn Heb “the Lord.” See note on “he” in 4:3.

[4:10]  ⁹ tn Heb “my words.” See v. 13; in Hebrew the “ten commandments” are the “ten words.”

[4:14]  ¹⁰ tn Heb “to which you are crossing over to possess it.”

[4:36]  ¹¹ tn Heb “and his words you heard from the midst of the fire.”

[5:31]  ¹² 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]  ¹³ tn Heb “to possess it” (so KJV, ASV); NLT “as their inheritance.”

[6:1]  ¹⁴ tn Heb “commandment.” The word מִצְוָה (mitsvah) again is in the singular, serving as a comprehensive term for the whole stipulation section of the book. See note on the word “commandments” in 5:31.

[6:1]  ¹⁵ tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

[6:7]  ¹⁶ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ¹⁷ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[8:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ²¹ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ²² 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).

[8:5]  ²³ tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.

[11:2]  ²⁴ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Heb “his strong hand and his stretched-out arm.”

[11:19]  ²⁸ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[14:23]  ²⁹ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

[19:9]  ³⁰ tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).

[19:9]  ³¹ tn Heb “commanding”; NAB “which I enjoin on you today.”

[19:9]  ³² sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.

[20:18]  ³³ tn Heb “to do according to all their abominations which they do for their gods.”

[24:8]  ³⁴ tn Heb “to watch carefully and to do.”

[31:13]  ³⁵ 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”).

[31:29]  ³⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ³⁷ tn Heb “do the evil.”

[31:29]  ³⁸ tn Heb “the work of your hands.”

[32:2]  ³⁹ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

[32:11]  ⁴⁰ tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.

[32:11]  ⁴¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[32:11]  ⁴² tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.