Ulangan 1:17

1:17 They ¹  must not discriminate in judgment, but hear the lowly ²  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Ulangan 4:21

4:21 But the Lord became angry with me because of you and vowed that I would never cross the Jordan nor enter the good land that he ³  is about to give you. ⁴ 

Ulangan 9:18

9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him.

Ulangan 12:20

The Sanctity of Blood

12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” ⁵  you may do so as you wish. ⁶ 

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ⁷  him that same day, for the one who is left exposed ⁸  on a tree is cursed by God. ⁹  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ¹⁰  ruined the reputation ¹¹  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Ulangan 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ¹²  is giving you as an inheritance, ¹³  you must wipe out the memory of the Amalekites from under heaven ¹⁴  – do not forget! ¹⁵ 

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 32:21

32:21 They have made me jealous ¹⁶  with false gods, ¹⁷ 

enraging me with their worthless gods; ¹⁸ 

so I will make them jealous with a people they do not recognize, ¹⁹ 

with a nation slow to learn ²⁰  I will enrage them.

Ulangan 33:16

33:16 with the harvest of the earth and its fullness

and the pleasure of him who resided in the burning bush. ²¹ 

May blessing rest on Joseph’s head,

and on the top of the head of the one set apart ²²  from his brothers.

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.

[1:17]  ¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ² tn Heb “the small,” but referring to social status, not physical stature.

[4:21]  ³ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:21]  ⁴ tn The Hebrew text includes “(as) an inheritance,” or “(as) a possession.”

[12:20]  ⁵ tn Heb “for my soul desires to eat meat.”

[12:20]  ⁶ tn Heb “according to all the desire of your soul you may eat meat.”

[21:23]  ⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ⁸ 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]  ⁹ 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).

[22:19]  ¹⁰ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ¹¹ tn Heb “brought forth a bad name.”

[25:19]  ¹² tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ¹³ tn The Hebrew text includes “to possess it.”

[25:19]  ¹⁴ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ¹⁵ sn This command is fulfilled in 1 Sam 15:1-33.

[32:21]  ¹⁶ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

[32:21]  ¹⁷ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ¹⁸ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

[32:21]  ¹⁹ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

[32:21]  ²⁰ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

[33:16]  ²¹ tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.

[33:16]  ²² sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.