Ulangan 1:15

1:15 So I chose ¹  as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials.

Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ²  and your children, who as yet do not know good from bad, ³  will go there; I will give them the land and they will possess it.

Ulangan 3:12

Distribution of the Transjordanian Allotments

3:12 This is the land we brought under our control at that time: The territory extending from Aroer ⁴  by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. ⁵ 

Ulangan 3:20

3:20 You must fight ⁶  until the Lord gives your countrymen victory ⁷  as he did you and they take possession of the land that the Lord your God is giving them on the other side of the Jordan River. Then each of you may return to his own territory that I have given you.”

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁸  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 4:25

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ⁹  if you become corrupt and make an image of any kind ¹⁰  and do other evil things before the Lord your God that enrage him, ¹¹ 

Ulangan 5:14

5:14 but the seventh day is the Sabbath ¹²  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, ¹³  so that your male and female slaves, like yourself, may have rest.

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ¹⁴  and we have heard him speak from the middle of the fire. It is now clear to us ¹⁵  that God can speak to human beings and they can keep on living.

Ulangan 9:12

9:12 And he said to me, “Get up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.” ¹⁶ 

Ulangan 11:24

11:24 Every place you set your foot ¹⁷  will be yours; your border will extend from the desert to Lebanon and from the River (that is, the Euphrates) as far as the Mediterranean Sea. ¹⁸ 

Ulangan 12:17

12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings.

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, ¹⁹  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 15:7

The Spirit of Liberality

15:7 If a fellow Israelite ²⁰  from one of your villages ²¹  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ²²  to his impoverished condition. ²³ 

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ²⁴  him that same day, for the one who is left exposed ²⁵  on a tree is cursed by God. ²⁶  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 24:4

24:4 her first husband who divorced her is not permitted to remarry ²⁷  her after she has become ritually impure, for that is offensive to the Lord. ²⁸  You must not bring guilt on the land ²⁹  which the Lord your God is giving you as an inheritance.

Ulangan 25:7

25:7 But if the man does not want to marry his brother’s widow, then she ³⁰  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!”

Ulangan 26:14

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; ³¹  I have obeyed you ³²  and have done everything you have commanded me.

Ulangan 28:31

28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.

Ulangan 28:56

28:56 Likewise, the most ³³  tender and delicate of your women, who would never think of putting even the sole of her foot on the ground because of her daintiness, ³⁴  will turn against her beloved husband, her sons and daughters,

Ulangan 30:9

30:9 The Lord your God will make the labor of your hands ³⁵  abundantly successful and multiply your children, ³⁶  the offspring of your cattle, and the produce of your soil. For the Lord your God will once more ³⁷  rejoice over you to make you prosperous ³⁸  just as he rejoiced over your ancestors,

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 33:29

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.

[1:15]  ¹ tn Or “selected”; Heb “took.”

[1:39]  ² tn Heb “would be a prey.”

[1:39]  ³ sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[3:12]  ⁴ tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.

[3:12]  sn Aroer. See note on this term in Deut 2:36.

[3:12]  ⁵ sn Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42).

[3:20]  ⁶ tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.

[3:20]  ⁷ tn Heb “gives your brothers rest.”

[4:9]  ⁸ tn Heb “watch yourself and watch your soul carefully.”

[4:25]  ⁹ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ¹⁰ tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ¹¹ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[5:14]  ¹² 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]  ¹³ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[5:24]  ¹⁴ tn Heb “his glory and his greatness.”

[5:24]  ¹⁵ tn Heb “this day we have seen.”

[9:12]  ¹⁶ tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some mss and Smr add עֵגֶל (’egel, “calf”), “a molten calf” or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it.

[11:24]  ¹⁷ tn Heb “the sole of your foot walks.” The placing of the foot symbolizes conquest and dominion, especially on land or on the necks of enemies (cf. Deut 1:36; Ps 7:13; Isa 63:3 Hab 3:19; Zech 9:13). See E. H. Merrill, NIDOTTE 1:992.

[11:24]  ¹⁸ tn Heb “the after sea,” that is, the sea behind one when one is facing east, which is the normal OT orientation. Cf. ASV “the hinder sea.”

[14:23]  ¹⁹ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

[15:7]  ²⁰ tn Heb “one of your brothers” (so NASB); NAB “one of your kinsmen”; NRSV “a member of your community.” See the note at v. 2.

[15:7]  ²¹ tn Heb “gates.”

[15:7]  ²² tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ²³ tn Heb “from your needy brother.”

[21:23]  ²⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ²⁵ 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]  ²⁶ 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).

[24:4]  ²⁷ tn Heb “to return to take her to be his wife.”

[24:4]  ²⁸ sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.

[24:4]  ²⁹ tn Heb “cause the land to sin” (so KJV, ASV).

[25:7]  ³⁰ 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.

[26:14]  ³¹ 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]  ³² tn Heb “the Lord my God.” See note on “he” in 26:2.

[28:56]  ³³ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ³⁴ tn Heb “delicateness and tenderness.”

[30:9]  ³⁵ tc The MT reads “hand” (singular). Most versions read the plural.

[30:9]  ³⁶ tn Heb “the fruit of your womb” (so NAB, NIV); NRSV “of your body.”

[30:9]  ³⁷ tn Heb “return and.” The Hebrew verb is used idiomatically here to indicate the repetition of the following action.

[30:9]  ³⁸ tn The Hebrew text includes “for good.”