Ulangan 1:8

1:8 Look! I have already given the land to you. ¹  Go, occupy the territory that I, ²  the Lord, promised ³  to give to your ancestors ⁴  Abraham, Isaac, and Jacob, and to their descendants.” ⁵ 

Ulangan 2:21-22

2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites ⁶  in advance of the Ammonites, ⁷  so they dispossessed them and settled down in their place. 2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day.

Ulangan 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ⁸  the route to Bashan, ⁹  but King Og of Bashan and his whole army ¹⁰  came out to meet us in battle at Edrei. ¹¹ 

Ulangan 3:8

3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon ¹² 

Ulangan 3:28

3:28 Commission ¹³  Joshua, and encourage and strengthen him, because he will lead these people over and will enable them to inherit the land you will see.”

Ulangan 12:10

12:10 When you do go across the Jordan River ¹⁴  and settle in the land he ¹⁵  is granting you as an inheritance and you find relief from all the enemies who surround you, you will live in safety. ¹⁶ 

Ulangan 17:16

17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ¹⁷  for the Lord has said you must never again return that way.

Ulangan 18:12

18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things ¹⁸  the Lord your God is about to drive them out ¹⁹  from before you.

Ulangan 19:10

19:10 You must not shed innocent blood ²⁰  in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. ²¹ 

Ulangan 22:4

22:4 When you see ²²  your neighbor’s donkey or ox fallen along the road, do not ignore it; ²³  instead, you must be sure ²⁴  to help him get the animal on its feet again. ²⁵ 

Ulangan 22:8-9

22:8 If you build a new house, you must construct a guard rail ²⁶  around your roof to avoid being culpable ²⁷  in the event someone should fall from it.

Illustrations of the Principle of Purity

22:9 You must not plant your vineyard with two kinds of seed; otherwise the entire yield, both of the seed you plant and the produce of the vineyard, will be defiled. ²⁸ 

Ulangan 23:20

23:20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess.

Ulangan 24:6

24:6 One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. ²⁹ 

Ulangan 28:65

28:65 Among those nations you will have no rest nor will there be a place of peaceful rest for the soles of your feet, for there the Lord will give you an anxious heart, failing eyesight, and a spirit of despair.

Ulangan 32:5

32:5 His people have been unfaithful ³⁰  to him;

they have not acted like his children ³¹  – this is their sin. ³² 

They are a perverse ³³  and deceitful generation.

Ulangan 32:10

32:10 The Lord ³⁴  found him ³⁵  in a desolate land,

in an empty wasteland where animals howl. ³⁶ 

He continually guarded him ³⁷  and taught him; ³⁸ 

he continually protected him ³⁹  like the pupil ⁴⁰  of his eye.

Ulangan 33:3

33:3 Surely he loves the people; ⁴¹ 

all your holy ones ⁴²  are in your power. ⁴³ 

And they sit ⁴⁴  at your feet,

each receiving ⁴⁵  your words.

[1:8]  ¹ tn Heb “I have placed before you the land.”

[1:8]  ² tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ³ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁴ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁵ tn Heb “their seed after them.”

[2:21]  ⁶ tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.

[2:21]  ⁷ tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.

[3:1]  ⁸ tn Heb “turned and went up.”

[3:1]  ⁹ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ¹⁰ tn Heb “people.”

[3:1]  ¹¹ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[3:8]  ¹² sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.

[3:28]  ¹³ tn Heb “command”; KJV, NASB, NRSV “charge Joshua.”

[12:10]  ¹⁴ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[12:10]  ¹⁵ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:10]  ¹⁶ tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.

[17:16]  ¹⁷ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[18:12]  ¹⁸ tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.

[18:12]  ¹⁹ tn The translation understands the Hebrew participial form as having an imminent future sense here.

[19:10]  ²⁰ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

[19:10]  ²¹ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

[22:4]  ²² tn Heb “you must not see.” See note at 22:1.

[22:4]  ²³ tn Heb “and (must not) hide yourself from them.”

[22:4]  ²⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”

[22:4]  ²⁵ tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.

[22:8]  ²⁶ tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”

[22:8]  ²⁷ tn Heb “that you not place bloodshed in your house.”

[22:9]  ²⁸ tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12).

[24:6]  ²⁹ sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.

[32:5]  ³⁰ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”

[32:5]  ³¹ tn Heb “(they are) not his sons.”

[32:5]  ³² tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ³³ tn Heb “twisted,” “crooked.” See Ps 18:26.

[32:10]  ³⁴ tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  ³⁵ tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  ³⁶ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  ³⁷ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ³⁸ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ³⁹ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ⁴⁰ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.

[33:3]  ⁴¹ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ⁴² tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁴³ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁴⁴ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁴⁵ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.