Ulangan 1:14

1:14 You replied to me that what I had said to you was good.

Ulangan 1:22

1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.”

Ulangan 3:24-25

3:24 “O, Lord God, ¹  you have begun to show me ²  your greatness and strength. ³  (What god in heaven or earth can rival your works and mighty deeds?) 3:25 Let me please cross over to see the good land on the other side of the Jordan River – this good hill country and the Lebanon!” ⁴ 

Ulangan 5:6

The Ten Commandments

5:6 “I am the Lord your God, he who brought you from the land of Egypt, from the place of slavery.

Ulangan 5:14-15

5:14 but the seventh day is the Sabbath ⁵  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ⁶  so that your male and female slaves, like yourself, may have rest. 5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ⁷  That is why the Lord your God has commanded you to observe ⁸  the Sabbath day.

Ulangan 5:21

5:21 You must not desire ⁹  another man’s ¹⁰  wife, nor should you crave his ¹¹  house, his field, his male and female servants, his ox, his donkey, or anything else he owns.” ¹² 

Ulangan 6:12

6:12 be careful not to forget the Lord who brought you out of Egypt, that place of slavery. ¹³ 

Ulangan 6:21

6:21 you must say to them, ¹⁴  “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. ¹⁵ 

Ulangan 7:8

7:8 Rather it is because of his ¹⁶  love ¹⁷  for you and his faithfulness to the promise ¹⁸  he solemnly vowed ¹⁹  to your ancestors ²⁰  that the Lord brought you out with great power, ²¹  redeeming ²²  you from the place of slavery, from the power ²³  of Pharaoh king of Egypt.

Ulangan 8:14

8:14 be sure ²⁴  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Ulangan 9:27

9:27 Remember your servants Abraham, Isaac, and Jacob; ignore the stubbornness, wickedness, and sin of these people.

Ulangan 11:6

11:6 or what he did to Dathan and Abiram, ²⁵  sons of Eliab the Reubenite, ²⁶  when the earth opened its mouth in the middle of the Israelite camp ²⁷  and swallowed them, their families, ²⁸  their tents, and all the property they brought with them. ²⁹ 

Ulangan 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ³⁰  (since they have no allotment or inheritance with you). ³¹ 

Ulangan 12:18

12:18 Only in the presence of the Lord your God may you eat these, in the place he ³²  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ³³  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ³⁴ 

Ulangan 13:5

13:5 As for that prophet or dreamer, ³⁵  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. ³⁶ 

Ulangan 13:10

13:10 You must stone him to death ³⁷  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Ulangan 15:12

Release of Debt Slaves

15:12 If your fellow Hebrew ³⁸  – whether male or female ³⁹  – is sold to you and serves you for six years, then in the seventh year you must let that servant ⁴⁰  go free. ⁴¹ 

Ulangan 15:15

15:15 Remember that you were a slave in the land of Egypt and the Lord your God redeemed you; therefore, I am commanding you to do this thing today.

Ulangan 15:17

15:17 you shall take an awl and pierce a hole through his ear to the door. ⁴²  Then he will become your servant permanently (this applies to your female servant as well).

Ulangan 16:11-12

16:11 You shall rejoice before him ⁴³  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ⁴⁴  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name. 16:12 Furthermore, remember that you were a slave in Egypt, and so be careful to observe these statutes.

Ulangan 16:14

16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. ⁴⁵ 

Ulangan 20:11

20:11 If it accepts your terms ⁴⁶  and submits to you, all the people found in it will become your slaves. ⁴⁷ 

Ulangan 21:14

21:14 If you are not pleased with her, then you must let her go ⁴⁸  where she pleases. You cannot in any case sell ⁴⁹  her; ⁵⁰  you must not take advantage of ⁵¹  her, since you have already humiliated ⁵²  her.

Ulangan 22:16-17

22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected ⁵³  her. 22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ⁵⁴  before the city’s elders.

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ⁵⁵ 

Ulangan 24:7

24:7 If a man is found kidnapping a person from among his fellow Israelites, ⁵⁶  and regards him as mere property ⁵⁷  and sells him, that kidnapper ⁵⁸  must die. In this way you will purge ⁵⁹  evil from among you.

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 24:22

24:22 Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this.

Ulangan 25:3

25:3 The judge ⁶⁰  may sentence him to forty blows, ⁶¹  but no more. If he is struck with more than these, you might view your fellow Israelite ⁶²  with contempt.

Ulangan 25:7-8

25:7 But if the man does not want to marry his brother’s widow, then she ⁶³  must go to the elders at the town gate and say, “My husband’s brother refuses to preserve his brother’s name in Israel; he is unwilling to perform the duty of a brother-in-law to me!” 25:8 Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,”

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 ⁶⁴  God that I have come into the land that the Lord ⁶⁵  promised ⁶⁶  to our ancestors ⁶⁷  to give us.”

Ulangan 26:10

26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ⁶⁸ 

Ulangan 26:13-15

26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ⁶⁹  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ⁷⁰  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ⁷¹  I have obeyed you ⁷²  and have done everything you have commanded me. 26:15 Look down from your holy dwelling place in heaven and bless your people Israel and the land you have given us, just as you promised our ancestors – a land flowing with milk and honey.”

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 ⁷³  you will serve your enemies whom the Lord will send against you. They ⁷⁴  will place an iron yoke on your neck until they have destroyed you.

Ulangan 28:68

28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁷⁵  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Ulangan 32:43

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

Ulangan 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Ulangan 33:8

Blessing on Levi

33:8 Of Levi he said:

Your Thummim and Urim ⁷⁶  belong to your godly one, ⁷⁷ 

whose authority you challenged at Massah, ⁷⁸ 

and with whom you argued at the waters of Meribah. ⁷⁹ 

Ulangan 34:5

34:5 So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said.

[3:24]  ¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ² tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[3:25]  ⁴ tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).

[5:14]  ⁵ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ⁶ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[5:15]  ⁷ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ⁸ tn Or “keep” (so KJV, NRSV).

[5:21]  ⁹ tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.

[5:21]  ¹⁰ tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.

[5:21]  ¹¹ tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.

[5:21]  ¹² tn Heb “or anything that is your neighbor’s.”

[6:12]  ¹³ tn Heb “out of the house of slavery” (so NASB, NRSV).

[6:21]  ¹⁴ tn Heb “to your son.”

[6:21]  ¹⁵ tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).

[7:8]  ¹⁶ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ¹⁷ 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]  ¹⁸ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ¹⁹ tn Heb “swore on oath.”

[7:8]  ²⁰ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ²¹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ²² 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]  ²³ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[8:14]  ²⁴ tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[11:6]  ²⁵ sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).

[11:6]  ²⁶ tn Or “the descendant of Reuben”; Heb “son of Reuben.”

[11:6]  ²⁷ tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.

[11:6]  ²⁸ tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”

[11:6]  ²⁹ tn Heb “and all the substance which was at their feet.”

[12:12]  ³⁰ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ³¹ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[12:18]  ³² tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ³³ tn See note at Deut 12:12.

[12:18]  ³⁴ tn Heb “in all the sending forth of your hands.”

[13:5]  ³⁵ tn Heb “or dreamer of dreams.” See note on this expression in v. 1.

[13:5]  ³⁶ 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).

[13:10]  ³⁷ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[15:12]  ³⁸ 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]  ³⁹ tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

[15:12]  ⁴⁰ tn Heb “him.” The singular pronoun occurs throughout the passage.

[15:12]  ⁴¹ tn The Hebrew text includes “from you.”

[15:17]  ⁴² sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

[16:11]  ⁴³ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ⁴⁴ tn Heb “gates.”

[16:14]  ⁴⁵ tn Heb “in your gates.”

[20:11]  ⁴⁶ tn Heb “if it answers you peace.”

[20:11]  ⁴⁷ tn Heb “become as a vassal and will serve you.” The Hebrew term translated slaves (מַס, mas) refers either to Israelites who were pressed into civil service, especially under Solomon (1 Kgs 5:27; 9:15, 21; 12:18), or (as here) to foreigners forced as prisoners of war to become slaves to Israel. The Gibeonites exemplify this type of servitude (Josh 9:3-27; cf. Josh 16:10; 17:13; Judg 1:28, 30-35; Isa 31:8; Lam 1:1).

[21:14]  ⁴⁸ sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.

[21:14]  ⁴⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ⁵⁰ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ⁵¹ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ⁵² sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).

[22:16]  ⁵³ tn Heb “hated.” See note on the word “other” in Deut 21:15.

[22:17]  ⁵⁴ tn Heb “they will spread the garment.”

[23:15]  ⁵⁵ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[24:7]  ⁵⁶ 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]  ⁵⁷ tn Or “and enslaves him.”

[24:7]  ⁵⁸ tn Heb “that thief.”

[24:7]  ⁵⁹ tn Heb “burn.” See note on the word “purge” in Deut 19:19.

[25:3]  ⁶⁰ tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.

[25:3]  ⁶¹ tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.

[25:3]  ⁶² tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”

[25:7]  ⁶³ tn Heb “want to take his sister-in-law, then his sister in law.” In the second instance the pronoun (“she”) has been used in the translation to avoid redundancy.

[26:3]  ⁶⁴ 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]  ⁶⁵ tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ⁶⁶ tn Heb “swore on oath.”

[26:3]  ⁶⁷ tn Heb “fathers” (also in vv. 7, 15).

[26:10]  ⁶⁸ tn Heb “the Lord your God.” See note on “he” in 26:2.

[26:13]  ⁶⁹ tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ⁷⁰ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ⁷¹ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ⁷² tn Heb “the Lord my God.” See note on “he” in 26:2.

[28:48]  ⁷³ tn Heb “lack of everything.”

[28:48]  ⁷⁴ 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).

[32:36]  ⁷⁵ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[33:8]  ⁷⁶ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

[33:8]  ⁷⁷ tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

[33:8]  ⁷⁸ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

[33:8]  ⁷⁹ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.