Ulangan 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Ulangan 6:3

6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number ¹  – as the Lord, God of your ancestors, ²  said to you, you will have a land flowing with milk and honey.

Ulangan 7:25

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ³  to the Lord your God.

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ⁴  I am giving ⁵  you today so that you may live, increase in number, ⁶  and go in and occupy the land that the Lord promised to your ancestors. ⁷ 

Ulangan 9:23

9:23 And when he ⁸  sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God ⁹  and would neither believe nor obey him.

Ulangan 10:4

10:4 The Lord ¹⁰  then wrote on the tablets the same words, ¹¹  the ten commandments, ¹²  which he ¹³  had spoken to you at the mountain from the middle of the fire at the time of that assembly, and he ¹⁴  gave them to me.

Ulangan 11:17

11:17 Then the anger of the Lord will erupt ¹⁵  against you and he will close up the sky ¹⁶  so that it does not rain. The land will not yield its produce, and you will soon be removed ¹⁷  from the good land that the Lord ¹⁸  is about to give you.

Ulangan 15:18

15:18 You should not consider it difficult to let him go free, for he will have served you for six years, twice ¹⁹  the time of a hired worker; the Lord your God will bless you in everything you do.

Ulangan 26:17

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him.

Ulangan 30:16

30:16 What ²⁰  I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. ²¹ 

Ulangan 31:12

31:12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law.

Ulangan 31:23

31:23 and the Lord ²²  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ²³ 

[6:3]  ¹ tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.

[6:3]  ² tn Heb “fathers” (also in vv. 10, 18, 23).

[7:25]  ³ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[8:1]  ⁴ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ⁵ tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ⁶ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ⁷ tn Heb “fathers” (also in vv. 16, 18).

[9:23]  ⁸ tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ⁹ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[10:4]  ¹⁰ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[10:4]  ¹¹ tn Heb “according to the former writing.” See note on the phrase “the same words” in v. 2.

[10:4]  ¹² tn Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.”

[10:4]  ¹³ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:4]  ¹⁴ tn Heb “the Lord.” See note on “he” earlier in this verse.

[11:17]  ¹⁵ tn Heb “will become hot”; KJV, NASB, NRSV “will be kindled”; NAB “will flare up”; NIV, NLT “will burn.”

[11:17]  ¹⁶ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[11:17]  ¹⁷ tn Or “be destroyed”; NAB, NIV “will soon perish.”

[11:17]  ¹⁸ tn Heb “the Lord.” See note on “he” in 11:4.

[15:18]  ¹⁹ tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

[30:16]  ²⁰ tc A number of LXX mss insert before this verse, “if you obey the commandments of the Lord your God,” thus translating אֲשֶׁר (’asher) as “which” and the rest as “I am commanding you today, to love,” etc., “then you will live,” etc.

[30:16]  ²¹ tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.

[31:23]  ²² tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ²³ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.