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 1:28

1:28 What is going to happen to us? Our brothers have drained away our courage ¹  by describing people who are more numerous ²  and taller than we are, and great cities whose defenses appear to be as high as heaven ³  itself! Moreover, they said they saw ⁴  Anakites ⁵  there.”

Ulangan 1:41

Unsuccessful Conquest of Canaan

1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country.

Ulangan 3:11

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ⁶  that his sarcophagus ⁷  was made of iron. ⁸  Does it not, indeed, still remain in Rabbath ⁹  of the Ammonites? It is thirteen and a half feet ¹⁰  long and six feet ¹¹  wide according to standard measure.) ¹² 

Ulangan 3:20

3:20 You must fight ¹³  until the Lord gives your countrymen victory ¹⁴  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 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ¹⁵  on the earth, and ask ¹⁶  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Ulangan 4:34

4:34 Or has God ¹⁷  ever before tried to deliver ¹⁸  a nation from the middle of another nation, accompanied by judgments, ¹⁹  signs, wonders, war, strength, power, ²⁰  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 4:40

4:40 Keep his statutes and commandments that I am setting forth ²¹  today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ²²  and we have heard him speak from the middle of the fire. It is now clear to us ²³  that God can speak to human beings and they can keep on living.

Ulangan 8:2

8:2 Remember the whole way by which he ²⁴  has brought you these forty years through the desert ²⁵  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Ulangan 8:15

8:15 and who brought you through the great, fearful desert of venomous serpents ²⁶  and scorpions, an arid place with no water. He made water flow ²⁷  from a flint rock and

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ²⁸ 

Ulangan 12:15

Regulations for Profane Slaughter

12:15 On the other hand, you may slaughter and eat meat as you please when the Lord your God blesses you ²⁹  in all your villages. ³⁰  Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex.

Ulangan 15:7

The Spirit of Liberality

15:7 If a fellow Israelite ³¹  from one of your villages ³²  in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive ³³  to his impoverished condition. ³⁴ 

Ulangan 16:15

16:15 You are to celebrate the festival seven days before the Lord your God in the place he ³⁵  chooses, for he ³⁶  will bless you in all your productivity and in whatever you do; ³⁷  so you will indeed rejoice!

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ³⁸  legal claim, ³⁹  or assault ⁴⁰  – matters of controversy in your villages ⁴¹  – you must leave there and go up to the place the Lord your God chooses. ⁴² 

Ulangan 21:14

21:14 If you are not pleased with her, then you must let her go ⁴³  where she pleases. You cannot in any case sell ⁴⁴  her; ⁴⁵  you must not take advantage of ⁴⁶  her, since you have already humiliated ⁴⁷  her.

Ulangan 21:17

21:17 Rather, he must acknowledge the son of the less loved ⁴⁸  wife as firstborn and give him the double portion ⁴⁹  of all he has, for that son is the beginning of his father’s procreative power ⁵⁰  – to him should go the right of the firstborn.

Ulangan 22:24

22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated ⁵¹  his neighbor’s fiancée; ⁵²  in this way you will purge ⁵³  evil from among you.

Ulangan 23:14

23:14 For the Lord your God walks about in the middle of your camp to deliver you and defeat ⁵⁴  your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent ⁵⁵  among you and turn away from you.

Ulangan 25:5

Respect for the Sanctity of Others

25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, ⁵⁶  and perform the duty of a brother-in-law. ⁵⁷ 

Ulangan 28:12

28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; ⁵⁸  you will lend to many nations but you will not borrow from any.

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 ⁵⁹  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, ⁶⁰  will turn against her beloved husband, her sons and daughters,

Ulangan 29:23

29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. ⁶¹ 

Ulangan 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ⁶²  of meeting ⁶³  so that I can commission him.” ⁶⁴  So Moses and Joshua presented themselves in the tent of meeting.

Ulangan 31:16

31:16 Then the Lord said to Moses, “You are about to die, ⁶⁵  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ⁶⁶  are going. They ⁶⁷  will reject ⁶⁸  me and break my covenant that I have made with them. ⁶⁹ 

Ulangan 31:29

31:29 For I know that after I die you will totally ⁷⁰  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ⁷¹  before the Lord, inciting him to anger because of your actions.” ⁷² 

[1:28]  ¹ tn Heb “have caused our hearts to melt.”

[1:28]  ² tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).

[1:28]  ³ tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[1:28]  ⁴ tn Heb “we have seen.”

[1:28]  ⁵ tn Heb “the sons of the Anakim.”

[1:28]  sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).

[3:11]  ⁶ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ⁷ tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

[3:11]  ⁸ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ⁹ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

[3:11]  ¹⁰ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

[3:11]  ¹¹ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ¹² tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[3:20]  ¹³ tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.

[3:20]  ¹⁴ tn Heb “gives your brothers rest.”

[4:32]  ¹⁵ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ¹⁶ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[4:34]  ¹⁷ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ¹⁸ tn Heb “tried to go to take for himself.”

[4:34]  ¹⁹ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ²⁰ tn Heb “by strong hand and by outstretched arm.”

[4:40]  ²¹ tn Heb “commanding” (so NRSV).

[5:24]  ²² tn Heb “his glory and his greatness.”

[5:24]  ²³ tn Heb “this day we have seen.”

[8:2]  ²⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ²⁵ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[8:15]  ²⁶ tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  ²⁷ tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[9:1]  ²⁸ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[12:15]  ²⁹ tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”

[12:15]  ³⁰ tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).

[15:7]  ³¹ 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]  ³² tn Heb “gates.”

[15:7]  ³³ tn Heb “withdraw your hand.” Cf. NIV “hardhearted or tightfisted” (NRSV and NLT similar).

[15:7]  ³⁴ tn Heb “from your needy brother.”

[16:15]  ³⁵ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ³⁶ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ³⁷ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[17:8]  ³⁸ tn Heb “between blood and blood.”

[17:8]  ³⁹ tn Heb “between claim and claim.”

[17:8]  ⁴⁰ tn Heb “between blow and blow.”

[17:8]  ⁴¹ tn Heb “gates.”

[17:8]  ⁴² tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.

[21:14]  ⁴³ 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]  ⁴⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ⁴⁵ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ⁴⁶ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ⁴⁷ 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).

[21:17]  ⁴⁸ tn See note on the word “other” in v. 15.

[21:17]  ⁴⁹ tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).

[21:17]  ⁵⁰ tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”

[22:24]  ⁵¹ tn Heb “humbled.”

[22:24]  ⁵² tn Heb “wife.”

[22:24]  ⁵³ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[23:14]  ⁵⁴ tn Heb “give [over] your enemies.”

[23:14]  ⁵⁵ tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (’ervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.

[25:5]  ⁵⁶ tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ⁵⁷ sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).

[28:12]  ⁵⁸ tn Heb “all the work of your hands.”

[28:56]  ⁵⁹ tc The LXX adds σφόδρα (sfodra, “very”) to bring the description into line with v. 54.

[28:56]  ⁶⁰ tn Heb “delicateness and tenderness.”

[29:23]  ⁶¹ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[31:14]  ⁶² tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

[31:14]  ⁶³ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

[31:14]  ⁶⁴ tn Heb “I will command him.”

[31:16]  ⁶⁵ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ⁶⁶ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ⁶⁷ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ⁶⁸ tn Or “abandon” (TEV, NLT).

[31:16]  ⁶⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:29]  ⁷⁰ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ⁷¹ tn Heb “do the evil.”

[31:29]  ⁷² tn Heb “the work of your hands.”