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 1:17

1:17 They ²  must not discriminate in judgment, but hear the lowly ³  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 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 2:36

2:36 From Aroer, ⁴  which is at the edge of Wadi Arnon (it is the city in the wadi), ⁵  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 7:12

Promises of Good for Covenant Obedience

7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you ⁶  as he promised ⁷  your ancestors.

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. ⁸ 

Ulangan 9:9

9:9 When I went up the mountain to receive the stone tablets, the tablets of the covenant that the Lord made with you, I remained there ⁹  forty days and nights, eating and drinking nothing.

Ulangan 11:24

11:24 Every place you set your foot ¹⁰  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. ¹¹ 

Ulangan 12:2

12:2 You must by all means destroy ¹²  all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. ¹³ 

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 ¹⁴  in all your villages. ¹⁵  Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex.

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,” ¹⁶  you may do so as you wish. ¹⁷ 

Ulangan 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ¹⁸  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 14:21

14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ¹⁹  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ²⁰ 

Ulangan 24:5

24:5 When a man is newly married, he need not go into ²¹  the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to ²²  the wife he has married.

Ulangan 24:19

24:19 Whenever you reap your harvest in your field and leave some unraked grain there, ²³  you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do. ²⁴ 

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; ²⁵  I have obeyed you ²⁶  and have done everything you have commanded me.

Ulangan 26:19

26:19 Then ²⁷  he will elevate you above all the nations he has made and you will receive praise, fame, and honor. ²⁸  You will ²⁹  be a people holy to the Lord your God, as he has said.

Ulangan 29:18

29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit. ³⁰ 

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. ³¹ 

Ulangan 33:17

33:17 May the firstborn of his bull bring him honor,

and may his horns be those of a wild ox;

with them may he gore all peoples,

all the far reaches of the earth.

They are the ten thousands of Ephraim, ³² 

and they are the thousands of Manasseh.

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

[1:17]  ² tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ³ tn Heb “the small,” but referring to social status, not physical stature.

[2:36]  ⁴ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ⁵ tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[7:12]  ⁶ tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.

[7:12]  ⁷ tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”

[9:1]  ⁸ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[9:9]  ⁹ tn Heb “in the mountain.” The demonstrative pronoun has been used in the translation for stylistic reasons.

[11:24]  ¹⁰ 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]  ¹¹ 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.”

[12:2]  ¹² tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”

[12:2]  ¹³ sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.

[12:15]  ¹⁴ 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]  ¹⁵ tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).

[12:20]  ¹⁶ tn Heb “for my soul desires to eat meat.”

[12:20]  ¹⁷ tn Heb “according to all the desire of your soul you may eat meat.”

[13:17]  ¹⁸ 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.

[14:21]  ¹⁹ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ²⁰ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[24:5]  ²¹ tn Heb “go out with.”

[24:5]  ²² tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).

[24:19]  ²³ tn Heb “in the field.”

[24:19]  ²⁴ tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).

[26:14]  ²⁵ 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]  ²⁶ tn Heb “the Lord my God.” See note on “he” in 26:2.

[26:19]  ²⁷ tn Heb “so that.” Verses 18-19 are one sentence in the Hebrew text, but the translation divides it into three sentences for stylistic reasons. The first clause in verse 19 gives a result of the preceding clause. When Israel keeps God’s law, God will bless them with fame and honor (cf. NAB “he will then raise you high in praise and renown and glory”; NLT “And if you do, he will make you greater than any other nation”).

[26:19]  ²⁸ tn Heb “for praise and for a name and for glory.”

[26:19]  ²⁹ tn Heb “and to be.” A new sentence was started here for stylistic reasons.

[29:18]  ³⁰ tn Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה (la’anah) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”

[29:23]  ³¹ tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.

[33:17]  ³² sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.