Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ¹  will do the same to all the kingdoms where you are going. ² 

Ulangan 4:26

4:26 I invoke heaven and earth as witnesses against you ³  today that you will surely and swiftly be removed ⁴  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ⁵  annihilated.

Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ⁶  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁷  me, ⁸ 

Ulangan 7:19

7:19 the great judgments ⁹  you saw, the signs and wonders, the strength and power ¹⁰  by which he ¹¹  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ¹²  along with it. ¹³  You must absolutely detest ¹⁴  and abhor it, ¹⁵  for it is an object of divine wrath.

Ulangan 11:4

11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea ¹⁶  overwhelm them while they were pursuing you and he ¹⁷  annihilated them. ¹⁸ 

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 ¹⁹  in all your villages. ²⁰  Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex.

Ulangan 12:18

12:18 Only in the presence of the Lord your God may you eat these, in the place he ²¹  chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites ²²  in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. ²³ 

Ulangan 13:16-17

13:16 You must gather all of its plunder into the middle of the plaza ²⁴  and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin ²⁵  forever – it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. ²⁶  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.

Ulangan 14:29

14:29 Then the Levites (because they have no allotment or inheritance with you), the resident foreigners, the orphans, and the widows of your villages may come and eat their fill so that the Lord your God may bless you in all the work you do.

Ulangan 16:3

16:3 You must not eat any yeast with it; for seven days you must eat bread made without yeast, symbolic of affliction, for you came out of Egypt hurriedly. You must do this so you will remember for the rest of your life the day you came out of the land of Egypt.

Ulangan 22:25

22:25 But if the man came across ²⁷  the engaged woman in the field and overpowered her and raped ²⁸  her, then only the rapist ²⁹  must die.

Ulangan 28:25

Curses by Defeat and Deportation

28:25 “The Lord will allow you to be struck down before your enemies; you will attack them from one direction but flee from them in seven directions and will become an object of terror ³⁰  to all the kingdoms of the earth.

Ulangan 28:29

28:29 You will feel your way along at noon like the blind person does in darkness and you will not succeed in anything you do; ³¹  you will be constantly oppressed and continually robbed, with no one to save you.

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 ³²  of meeting ³³  so that I can commission him.” ³⁴  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, ³⁵  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ³⁶  are going. They ³⁷  will reject ³⁸  me and break my covenant that I have made with them. ³⁹ 

Ulangan 32:21

32:21 They have made me jealous ⁴⁰  with false gods, ⁴¹ 

enraging me with their worthless gods; ⁴² 

so I will make them jealous with a people they do not recognize, ⁴³ 

with a nation slow to learn ⁴⁴  I will enrage them.

[3:21]  ¹ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ² tn Heb “which you are crossing over there.”

[4:26]  ³ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

[4:26]  ⁴ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ⁵ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

[5:9]  ⁶ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ⁷ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ⁸ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[7:19]  ⁹ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹⁰ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:26]  ¹² tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ¹³ tn Or “like it is.”

[7:26]  ¹⁴ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ¹⁵ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[11:4]  ¹⁶ tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.

[11:4]  ¹⁷ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:4]  ¹⁸ tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.

[12:15]  ¹⁹ 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]  ²⁰ tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).

[12:18]  ²¹ tn Heb “the Lord your God.” See note on “he” in 12:5.

[12:18]  ²² tn See note at Deut 12:12.

[12:18]  ²³ tn Heb “in all the sending forth of your hands.”

[13:16]  ²⁴ tn Heb “street.”

[13:16]  ²⁵ tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

[13:17]  ²⁶ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

[22:25]  ²⁷ tn Heb “found,” also in vv. 27, 28.

[22:25]  ²⁸ tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.

[22:25]  ²⁹ tn Heb “the man who lay with her, only him.”

[28:25]  ³⁰ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[28:29]  ³¹ tn Heb “you will not cause your ways to prosper.”

[31:14]  ³² 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]  ³³ 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]  ³⁴ tn Heb “I will command him.”

[31:16]  ³⁵ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ³⁶ 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]  ³⁷ 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]  ³⁸ tn Or “abandon” (TEV, NLT).

[31:16]  ³⁹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[32:21]  ⁴⁰ 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]  ⁴¹ tn Heb “what is not a god,” or a “nondeity.”

[32:21]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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.”