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 1:36

1:36 The exception is Caleb son of Jephunneh; ⁶  he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” ⁷ 

Ulangan 2:5

2:5 Do not be hostile toward them, because I am not giving you any of their land, not even a footprint, for I have given Mount Seir ⁸  as an inheritance for Esau.

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, ⁹  and his land. Go ahead! Take it! Engage him in war!

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ¹⁰  God had made him obstinate ¹¹  and stubborn ¹²  so that he might deliver him over to you ¹³  this very day.

Ulangan 3:2

3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ¹⁴  and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.”

Ulangan 4:47

4:47 They possessed his land and that of King Og of Bashan – both of whom were Amorite kings in the Transjordan, to the east.

Ulangan 6:23-24

6:23 He delivered us from there so that he could give us the land he had promised our ancestors. 6:24 The Lord commanded us to obey all these statutes and to revere him ¹⁵  so that it may always go well for us and he may preserve us, as he has to this day.

Ulangan 7:5

7:5 Instead, this is what you must do to them: You must tear down their altars, shatter their sacred pillars, ¹⁶  cut down their sacred Asherah poles, ¹⁷  and burn up their idols.

Ulangan 9:10

9:10 The Lord gave me the two stone tablets, written by the very finger ¹⁸  of God, and on them was everything ¹⁹  he ²⁰  said to you at the mountain from the midst of the fire at the time of that assembly.

Ulangan 9:16

9:16 When I looked, you had indeed sinned against the Lord your God and had cast for yourselves a metal calf; ²¹  you had quickly turned aside from the way he ²²  had commanded you!

Ulangan 10:11

10:11 Then he ²³  said to me, “Get up, set out leading ²⁴  the people so they may go and possess ²⁵  the land I promised to give to their ancestors.” ²⁶ 

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. ²⁷ 

Ulangan 12:3

12:3 You must tear down their altars, shatter their sacred pillars, ²⁸  burn up their sacred Asherah poles, ²⁹  and cut down the images of their gods; you must eliminate their very memory from that place.

Ulangan 15:12

Release of Debt Slaves

15:12 If your fellow Hebrew ³⁰  – whether male or female ³¹  – is sold to you and serves you for six years, then in the seventh year you must let that servant ³²  go free. ³³ 

Ulangan 17:4

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 ³⁴  is being done in Israel,

Ulangan 18:19

18:19 I will personally hold responsible ³⁵  anyone who then pays no attention to the words that prophet ³⁶  speaks in my name.

Ulangan 19:8

19:8 If the Lord your God enlarges your borders as he promised your ancestors ³⁷  and gives you all the land he pledged to them, ³⁸ 

Ulangan 19:11

19:11 However, suppose a person hates someone else ³⁹  and stalks him, attacks him, kills him, ⁴⁰  and then flees to one of these cities.

Ulangan 20:20

20:20 However, you may chop down any tree you know is not suitable for food, ⁴¹  and you may use it to build siege works ⁴²  against the city that is making war with you until that city falls.

Ulangan 24:7

24:7 If a man is found kidnapping a person from among his fellow Israelites, ⁴³  and regards him as mere property ⁴⁴  and sells him, that kidnapper ⁴⁵  must die. In this way you will purge ⁴⁶  evil from among you.

Ulangan 24:16

24:16 Fathers must not be put to death for what their children ⁴⁷  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 25:1

25:1 If controversy arises between people, ⁴⁸  they should go to court for judgment. When the judges ⁴⁹  hear the case, they shall exonerate ⁵⁰  the innocent but condemn ⁵¹  the guilty.

Ulangan 25:18

25:18 how they met you along the way and cut off all your stragglers in the rear of the march when you were exhausted and tired; they were unafraid of God. ⁵² 

Ulangan 28:7-8

28:7 The Lord will cause your enemies who attack ⁵³  you to be struck down before you; they will attack you from one direction ⁵⁴  but flee from you in seven different directions. 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 ⁵⁵  is giving you.

Ulangan 29:7

29:7 When you came to this place King Sihon of Heshbon and King Og of Bashan came out to make war and we defeated them.

Ulangan 31:13

31:13 Then their children, who have not known this law, ⁵⁶  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 31:27

31:27 for I know about your rebellion and stubbornness. ⁵⁷  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! ⁵⁸ 

Ulangan 32:4-5

32:4 As for the Rock, ⁵⁹  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ⁶⁰  and upright.

32:5 His people have been unfaithful ⁶¹  to him;

they have not acted like his children ⁶²  – this is their sin. ⁶³ 

They are a perverse ⁶⁴  and deceitful generation.

[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.”

[1:36]  ⁶ sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the Lord’s power (Num 13:6, 8, 16, 30; 14:30, 38).

[1:36]  ⁷ tn Heb “the Lord.” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.

[2:5]  ⁸ sn Mount Seir is synonymous with Edom.

[2:24]  ⁹ 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.

[2:30]  ¹⁰ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ¹¹ tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ¹² tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ¹³ tn Heb “into your hand.”

[3:2]  ¹⁴ tn Heb “people.”

[6:24]  ¹⁵ tn Heb “the Lord our God.” See note on the word “his” in v. 17.

[7:5]  ¹⁶ sn Sacred pillars. The Hebrew word (מַצֵּבֹת, matsevot) denotes a standing pillar, usually made of stone. Its purpose was to mark the presence of a shrine or altar thought to have been visited by deity. Though sometimes associated with pure worship of the Lord (Gen 28:18, 22; 31:13; 35:14; Exod 24:4), these pillars were usually associated with pagan cults and rituals (Exod 23:24; 34:13; Deut 12:3; 1 Kgs 14:23; 2 Kgs 17:10; Hos 3:4; 10:1; Jer 43:13).

[7:5]  ¹⁷ sn Sacred Asherah poles. A leading deity of the Canaanite pantheon was Asherah, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles (Hebrew אֲשֵׁרִים [’asherim], as here). They were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

[9:10]  ¹⁸ sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

[9:10]  ¹⁹ tn Heb “according to all the words.”

[9:10]  ²⁰ tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[9:16]  ²¹ tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.

[9:16]  ²² tn Heb “the Lord.” See note on “he” in 9:3.

[10:11]  ²³ tn Heb “the Lord.” See note on “he” in 10:4.

[10:11]  ²⁴ tn Heb “before” (so KJV, ASV); NAB, NRSV “at the head of.”

[10:11]  ²⁵ tn After the imperative these subordinated jussive forms (with prefixed vav) indicate purpose or result.

[10:11]  ²⁶ tn Heb “fathers” (also in vv. 15, 22).

[11:21]  ²⁷ tn Heb “like the days of the heavens upon the earth,” that is, forever.

[12:3]  ²⁸ sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[12:3]  ²⁹ sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (’asherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.

[15:12]  ³⁰ sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

[15:12]  ³¹ tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

[15:12]  ³² tn Heb “him.” The singular pronoun occurs throughout the passage.

[15:12]  ³³ tn The Hebrew text includes “from you.”

[17:4]  ³⁴ tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

[18:19]  ³⁵ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ³⁶ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[19:8]  ³⁷ tn Heb “fathers.”

[19:8]  ³⁸ tn Heb “he said to give to your ancestors.” The pronoun has been used in the translation instead for stylistic reasons.

[19:11]  ³⁹ tn Heb “his neighbor.”

[19:11]  ⁴⁰ tn Heb “rises against him and strikes him fatally.”

[20:20]  ⁴¹ tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”

[20:20]  ⁴² tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.

[24:7]  ⁴³ tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.

[24:7]  ⁴⁴ tn Or “and enslaves him.”

[24:7]  ⁴⁵ tn Heb “that thief.”

[24:7]  ⁴⁶ tn Heb “burn.” See note on the word “purge” in Deut 19:19.

[24:16]  ⁴⁷ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[25:1]  ⁴⁸ tn Heb “men.”

[25:1]  ⁴⁹ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ⁵⁰ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ⁵¹ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[25:18]  ⁵² sn See Exod 17:8-16.

[28:7]  ⁵³ tn Heb “who rise up against” (so NIV).

[28:7]  ⁵⁴ tn Heb “way” (also later in this verse and in v. 25).

[28:8]  ⁵⁵ 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.

[31:13]  ⁵⁶ 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”).

[31:27]  ⁵⁷ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ⁵⁸ 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.

[32:4]  ⁵⁹ 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]  ⁶⁰ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[32:5]  ⁶¹ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”

[32:5]  ⁶² tn Heb “(they are) not his sons.”

[32:5]  ⁶³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ⁶⁴ tn Heb “twisted,” “crooked.” See Ps 18:26.