Ulangan 2:29

2:29 just as the descendants of Esau who live at Seir and the Moabites who live in Ar did for me, until I cross the Jordan to the land the Lord our God is giving us.”

Ulangan 2:36

2:36 From Aroer, ¹  which is at the edge of Wadi Arnon (it is the city in the wadi), ²  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 3:18

Instructions to the Transjordanian Tribes

3:18 At that time I instructed you as follows: “The Lord your God has given you this land for your possession. You warriors are to cross over before your fellow Israelites ³  equipped for battle.

Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ⁴  will do the same to all the kingdoms where you are going. ⁵ 

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ⁶  and we have heard him speak from the middle of the fire. It is now clear to us ⁷  that God can speak to human beings and they can keep on living.

Ulangan 6:10

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build,

Ulangan 7:8

7:8 Rather it is because of his ⁸  love ⁹  for you and his faithfulness to the promise ¹⁰  he solemnly vowed ¹¹  to your ancestors ¹²  that the Lord brought you out with great power, ¹³  redeeming ¹⁴  you from the place of slavery, from the power ¹⁵  of Pharaoh king of Egypt.

Ulangan 8:2

8:2 Remember the whole way by which he ¹⁶  has brought you these forty years through the desert ¹⁷  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ¹⁸  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ¹⁹  made on oath to your ancestors, ²⁰  to Abraham, Isaac, and Jacob.

Ulangan 13:5

13:5 As for that prophet or dreamer, ²¹  he must be executed because he encouraged rebellion against the Lord your God who brought you from the land of Egypt, redeeming you from that place of slavery, and because he has tried to entice you from the way the Lord your God has commanded you to go. In this way you must purge out evil from within. ²² 

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ²³  him that same day, for the one who is left exposed ²⁴  on a tree is cursed by God. ²⁵  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ²⁶  God that I have come into the land that the Lord ²⁷  promised ²⁸  to our ancestors ²⁹  to give us.”

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ³⁰  Aramean ³¹  was my ancestor, ³²  and he went down to Egypt and lived there as a foreigner with a household few in number, ³³  but there he became a great, powerful, and numerous people.

Ulangan 26:19

26:19 Then ³⁴  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ³⁵  You will ³⁶  be a people holy to the Lord your God, as he has said.

Ulangan 29:18

29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit. ³⁷ 

Ulangan 31:12

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.

Ulangan 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

[2:36]  ¹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ² tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[3:18]  ³ tn Heb “your brothers, the sons of Israel.”

[3:21]  ⁴ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ⁵ tn Heb “which you are crossing over there.”

[5:24]  ⁶ tn Heb “his glory and his greatness.”

[5:24]  ⁷ tn Heb “this day we have seen.”

[7:8]  ⁸ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁹ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ¹⁰ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ¹¹ tn Heb “swore on oath.”

[7:8]  ¹² tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ¹³ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹⁴ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ¹⁵ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[8:2]  ¹⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹⁷ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[9:5]  ¹⁸ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ¹⁹ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ²⁰ tn Heb “fathers.”

[13:5]  ²¹ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ²² tn Heb “your midst” (so NAB, NRSV). The severity of the judgment here (i.e., capital punishment) is because of the severity of the sin, namely, high treason against the Great King. Idolatry is a violation of the first two commandments (Deut 5:6-10) as well as the spirit and intent of the Shema (Deut 6:4-5).

[21:23]  ²³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ²⁴ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ²⁵ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[26:3]  ²⁶ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ²⁷ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ²⁸ tn Heb “swore on oath.”

[26:3]  ²⁹ tn Heb “fathers” (also in vv. 7, 15).

[26:5]  ³⁰ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ³¹ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ³² tn Heb “father.”

[26:5]  ³³ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[26:19]  ³⁴ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ³⁵ tn Heb “for praise and for a name and for glory.”

[26:19]  ³⁶ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[29:18]  ³⁷ tn Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה (la’anah) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”