Ulangan 1:27

1:27 You complained among yourselves privately ¹  and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!

Ulangan 1:44

1:44 The Amorite inhabitants of that area ²  confronted ³  you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. ⁴ 

Ulangan 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ⁵  the route to Bashan, ⁶  but King Og of Bashan and his whole army ⁷  came out to meet us in battle at Edrei. ⁸ 

Ulangan 4:20

4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ⁹  to be his special people ¹⁰  as you are today.

Ulangan 4:37

4:37 Moreover, because he loved ¹¹  your ancestors, he chose their ¹²  descendants who followed them and personally brought you out of Egypt with his great power

Ulangan 6:23

6:23 He delivered us from there so that he could give us the land he had promised our ancestors.

Ulangan 8:7

8:7 For the Lord your God is bringing you to a good land, a land of brooks, ¹³  springs, and fountains flowing forth in valleys and hills,

Ulangan 8:15

8:15 and who brought you through the great, fearful desert of venomous serpents ¹⁴  and scorpions, an arid place with no water. He made water flow ¹⁵  from a flint rock and

Ulangan 9:26

9:26 I prayed to him: ¹⁶  O, Lord God, ¹⁷  do not destroy your people, your valued property ¹⁸  that you have powerfully redeemed, ¹⁹  whom you brought out of Egypt by your strength. ²⁰ 

Ulangan 13:10

13:10 You must stone him to death ²¹  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Ulangan 13:13

13:13 some evil people ²²  have departed from among you to entice the inhabitants of their cities, ²³  saying, “Let’s go and serve other gods” (whom you have not known before). ²⁴ 

Ulangan 15:16

15:16 However, if the servant ²⁵  says to you, “I do not want to leave ²⁶  you,” because he loves you and your household, since he is well off with you,

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ²⁷  and keep the Passover to the Lord your God, for in that month ²⁸  he ²⁹  brought you out of Egypt by night.

Ulangan 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ³⁰  for the elders of the city at the gate.

Ulangan 28:7

28:7 The Lord will cause your enemies who attack ³¹  you to be struck down before you; they will attack you from one direction ³²  but flee from you in seven different directions.

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 ³³  to all the kingdoms of the earth.

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 29:25

29:25 Then people will say, “Because they abandoned the covenant of the Lord, the God of their ancestors, which he made with them when he brought them out of the land of Egypt.

[1:27]  ¹ tn Heb “in your tents,” that is, privately.

[1:44]  ² tn Heb “in that hill country,” repeating the end of v. 43.

[1:44]  ³ tn Heb “came out to meet.”

[1:44]  ⁴ sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.

[3:1]  ⁵ tn Heb “turned and went up.”

[3:1]  ⁶ 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]  ⁷ tn Heb “people.”

[3:1]  ⁸ 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).

[4:20]  ⁹ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[4:20]  ¹⁰ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

[4:37]  ¹¹ tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.

[4:37]  ¹² tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

[8:7]  ¹³ tn Or “wadis.”

[8:15]  ¹⁴ tn Heb “flaming serpents”; KJV, NASB “fiery serpents”; NAB “saraph serpents.” This figure of speech (metonymy) probably describes the venomous and painful results of snakebite. The feeling from such an experience would be like a burning fire (שָׂרָף, saraf).

[8:15]  ¹⁵ tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons.

[9:26]  ¹⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ¹⁷ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ¹⁸ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ¹⁹ tn Heb “you have redeemed in your greatness.”

[9:26]  ²⁰ tn Heb “by your strong hand.”

[13:10]  ²¹ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

[13:13]  ²² tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ²³ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ²⁴ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[15:16]  ²⁵ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ²⁶ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[16:1]  ²⁷ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ²⁸ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ²⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[22:15]  ³⁰ 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.

[28:7]  ³¹ tn Heb “who rise up against” (so NIV).

[28:7]  ³² tn Heb “way” (also later in this verse and in v. 25).

[28:25]  ³³ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).