Ulangan 1:2

1:2 Now it is ordinarily an eleven-day journey ¹  from Horeb ²  to Kadesh Barnea ³  by way of Mount Seir. ⁴ 

Ulangan 2:1

The Journey from Kadesh Barnea to Moab

2:1 Then we turned and set out toward the desert land on the way to the Red Sea ⁵  just as the Lord told me to do, detouring around Mount Seir for a long time.

Ulangan 2:33

2:33 the Lord our God delivered him over to us and we struck him down, along with his sons ⁶  and everyone else. ⁷ 

Ulangan 4:16

4:16 I say this ⁸  so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female,

Ulangan 4:29

4:29 But if you seek the Lord your God from there, you will find him, if, indeed, you seek him with all your heart and soul. ⁹ 

Ulangan 7:2

7:2 and he ¹⁰  delivers them over to you and you attack them, you must utterly annihilate ¹¹  them. Make no treaty ¹²  with them and show them no mercy!

Ulangan 7:10

7:10 but who pays back those who hate ¹³  him as they deserve and destroys them. He will not ignore ¹⁴  those who hate him but will repay them as they deserve!

Ulangan 10:2

10:2 I will write on the tablets the same words ¹⁵  that were on the first tablets you broke, and you must put them into the ark.”

Ulangan 11:10

11:10 For the land where you are headed ¹⁶  is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand ¹⁷  like a vegetable garden.

Ulangan 11:29

11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. ¹⁸ 

Ulangan 16:8

16:8 You must eat bread made without yeast for six days. The seventh day you are to hold an assembly for the Lord your God; you must not do any work on that day. ¹⁹ 

Ulangan 19:1

Laws Concerning Manslaughter

19:1 When the Lord your God destroys the nations whose land he ²⁰  is about to give you and you dispossess them and settle in their cities and houses,

Ulangan 21:8

21:8 Do not blame ²¹  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ²²  Then atonement will be made for the bloodshed.

Ulangan 22:8-9

22:8 If you build a new house, you must construct a guard rail ²³  around your roof to avoid being culpable ²⁴  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. ²⁵ 

Ulangan 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ²⁶  for the elders of the city at the gate.

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. ²⁷ 

Ulangan 28:2

28:2 All these blessings will come to you in abundance ²⁸  if you obey the Lord your God:

Ulangan 28:55

28:55 He will withhold from all of them his children’s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict ²⁹  you in your villages.

Ulangan 28:61

28:61 Moreover, the Lord will bring upon you every kind of sickness and plague not mentioned in this scroll of commandments, ³⁰  until you have perished.

Ulangan 29:7

29:7 When you came to this place King Sihon of Heshbon and King Og of Bashan came out to make war and we defeated them.

Ulangan 29:19

29:19 When such a person ³¹  hears the words of this oath he secretly ³²  blesses himself ³³  and says, “I will have peace though I continue to walk with a stubborn spirit.” ³⁴  This will destroy ³⁵  the watered ground with the parched. ³⁶ 

Ulangan 29:21

29:21 The Lord will single him out ³⁷  for judgment ³⁸  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.

Ulangan 29:28

29:28 So the Lord has uprooted them from their land in anger, wrath, and great rage and has deported them to another land, as is clear today.”

Ulangan 31:6

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Ulangan 31:10

31:10 He ³⁹  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ⁴⁰  at the Feast of Temporary Shelters, ⁴¹ 

Ulangan 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!

Ulangan 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ⁴²  is set aside ⁴³  there;

he came with the leaders ⁴⁴  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

[1:2]  ¹ sn An eleven-day journey was about 140 mi (233 km).

[1:2]  ² sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.

[1:2]  ³ sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.

[1:2]  ⁴ sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”

[2:1]  ⁵ tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.

[2:33]  ⁶ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

[2:33]  ⁷ tn Heb “all his people.”

[4:16]  ⁸ tn The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[4:29]  ⁹ tn Or “mind and being.” See Deut 6:5.

[7:2]  ¹⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ¹¹ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ¹² tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[7:10]  ¹³ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ¹⁴ tn Heb “he will not hesitate concerning.”

[10:2]  ¹⁵ sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

[11:10]  ¹⁶ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

[11:10]  ¹⁷ tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.

[11:29]  ¹⁸ sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).

[16:8]  ¹⁹ tn The words “on that day” are not in the Hebrew text; they are supplied in the translation for clarification (cf. TEV, NLT).

[19:1]  ²⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:8]  ²¹ tn Heb “Atone for.”

[21:8]  ²² tn Heb “and do not place innocent blood in the midst of your people Israel.”

[22:8]  ²³ tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”

[22:8]  ²⁴ tn Heb “that you not place bloodshed in your house.”

[22:9]  ²⁵ 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).

[22:15]  ²⁶ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[24:6]  ²⁷ 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.

[28:2]  ²⁸ tn Heb “come upon you and overtake you” (so NASB, NRSV); NIV “come upon you and accompany you.”

[28:55]  ²⁹ tn Heb “besiege,” redundant with the noun “siege.”

[28:61]  ³⁰ tn The Hebrew term תּוֹרָה (torah) can refer either (1) to the whole Pentateuch or, more likely, (2) to the book of Deuteronomy or even (3) only to this curse section of the covenant text. “Scroll” better reflects the actual document, since “book” conveys the notion of a bound book with pages to the modern English reader. Cf. KJV, NASB, NRSV “the book of this law”; NIV, NLT “this Book of the Law”; TEV “this book of God’s laws and teachings.”

[29:19]  ³¹ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ³² tn Heb “in his heart.”

[29:19]  ³³ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ³⁴ tn Heb “heart.”

[29:19]  ³⁵ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ³⁶ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[29:21]  ³⁷ tn Heb “set him apart.”

[29:21]  ³⁸ tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[31:10]  ³⁹ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ⁴⁰ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ⁴¹ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.

[33:21]  ⁴² tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

[33:21]  ⁴³ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

[33:21]  ⁴⁴ tn Heb “heads” (in the sense of chieftains).