Ulangan 1:3

1:3 However, it was not until ¹  the first day of the eleventh month ²  of the fortieth year ³  that Moses addressed the Israelites just as ⁴  the Lord had instructed him to do.

Ulangan 1:8

1:8 Look! I have already given the land to you. ⁵  Go, occupy the territory that I, ⁶  the Lord, promised ⁷  to give to your ancestors ⁸  Abraham, Isaac, and Jacob, and to their descendants.” ⁹ 

Ulangan 2:24

2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, ¹⁰  and his land. Go ahead! Take it! Engage him in war!

Ulangan 5:25

5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die!

Ulangan 10:22

10:22 When your ancestors went down to Egypt, they numbered only seventy, but now the Lord your God has made you as numerous as the stars of the sky. ¹¹ 

Ulangan 13:12

Punishment of Community Idolatry

13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that

Ulangan 15:2

15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; ¹²  he must not force payment from his fellow Israelite, ¹³  for it is to be recognized as “the Lord’s cancellation of debts.”

Ulangan 15:16-17

15:16 However, if the servant ¹⁴  says to you, “I do not want to leave ¹⁵  you,” because he loves you and your household, since he is well off with you, 15:17 you shall take an awl and pierce a hole through his ear to the door. ¹⁶  Then he will become your servant permanently (this applies to your female servant as well).

Ulangan 17:16

17:16 Moreover, he must not accumulate horses for himself or allow the people to return to Egypt to do so, ¹⁷  for the Lord has said you must never again return that way.

Ulangan 18:19-20

18:19 I will personally hold responsible ¹⁸  anyone who then pays no attention to the words that prophet ¹⁹  speaks in my name.

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ²⁰  him to speak, or speaks in the name of other gods, that prophet must die.

Ulangan 19:21

19:21 You must not show pity; the principle will be a life for a life, an eye for an eye, a tooth for a tooth, a hand for a hand, and a foot for a foot. ²¹ 

Ulangan 21:3

21:3 Then the elders of the city nearest to the corpse ²²  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Ulangan 22:5

22:5 A woman must not wear men’s clothing, ²³  nor should a man dress up in women’s clothing, for anyone who does this is offensive ²⁴  to the Lord your God.

Ulangan 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ²⁵  for the elders of the city at the gate.

Ulangan 23:23

23:23 Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the Lord your God as a freewill offering.

Ulangan 24:16

24:16 Fathers must not be put to death for what their children ²⁶  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 25:6

25:6 Then ²⁷  the first son ²⁸  she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel.

Ulangan 27:9

27:9 Then Moses and the Levitical priests spoke to all Israel: “Be quiet and pay attention, Israel. Today you have become the people of the Lord your God.

Ulangan 28:7-8

28:7 The Lord will cause your enemies who attack ²⁹  you to be struck down before you; they will attack you from one direction ³⁰  but flee from you in seven different directions. 28:8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he ³¹  is giving you.

Ulangan 28:22

28:22 He ³²  will afflict you with weakness, ³³  fever, inflammation, infection, ³⁴  sword, ³⁵  blight, and mildew; these will attack you until you perish.

Ulangan 28:33

28:33 As for the produce of your land and all your labor, a people you do not know will consume it, and you will be nothing but oppressed and crushed for the rest of your lives.

Ulangan 29:5

29:5 I have led you through the desert for forty years. Your clothing has not worn out ³⁶  nor have your sandals ³⁷  deteriorated.

Ulangan 31:8

31:8 The Lord is indeed going before you – he will be with you; he will not fail you or abandon you. Do not be afraid or discouraged!”

Ulangan 31:10

31:10 He ³⁸  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ³⁹  at the Feast of Temporary Shelters, ⁴⁰ 

Ulangan 32:5

32:5 His people have been unfaithful ⁴¹  to him;

they have not acted like his children ⁴²  – this is their sin. ⁴³ 

They are a perverse ⁴⁴  and deceitful generation.

Ulangan 32:20

32:20 He said, “I will reject them, ⁴⁵ 

I will see what will happen to them;

for they are a perverse generation,

children ⁴⁶  who show no loyalty.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁴⁷  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Ulangan 33:8

Blessing on Levi

33:8 Of Levi he said:

Your Thummim and Urim ⁴⁸  belong to your godly one, ⁴⁹ 

whose authority you challenged at Massah, ⁵⁰ 

and with whom you argued at the waters of Meribah. ⁵¹ 

Ulangan 33:20

Blessing on Gad

33:20 Of Gad he said:

Blessed be the one who enlarges Gad.

Like a lioness he will dwell;

he will tear at an arm – indeed, a scalp. ⁵² 

[1:3]  ¹ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

[1:3]  ² sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.

[1:3]  ³ sn The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.

[1:3]  ⁴ tn Heb “according to all which.”

[1:8]  ⁵ tn Heb “I have placed before you the land.”

[1:8]  ⁶ tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ⁷ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁸ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁹ tn Heb “their seed after them.”

[2:24]  ¹⁰ sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.

[10:22]  ¹¹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[15:2]  ¹² tn Heb “his neighbor,” used idiomatically to refer to another person.

[15:2]  ¹³ tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”

[15:16]  ¹⁴ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

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

[15:17]  ¹⁶ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

[17:16]  ¹⁷ tn Heb “in order to multiply horses.” The translation uses “do so” in place of “multiply horses” to avoid redundancy (cf. NAB, NIV).

[18:19]  ¹⁸ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ¹⁹ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[18:20]  ²⁰ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[19:21]  ²¹ sn This kind of justice is commonly called lex talionis or “measure for measure” (cf. Exod 21:23-25; Lev 24:19-20). It is likely that it is the principle that is important and not always a strict application. That is, the punishment should fit the crime and it may do so by the payment of fines or other suitable and equitable compensation (cf. Exod 22:21; Num 35:31). See T. S. Frymer-Kensky, “Tit for Tat: The Principle of Equal Retribution in Near Eastern and Biblical Law,” BA 43 (1980): 230-34.

[21:3]  ²² tn Heb “slain [one].”

[22:5]  ²³ tn Heb “a man’s clothing.”

[22:5]  ²⁴ tn The Hebrew term תּוֹעֵבָה (to’evah, “offense”) speaks of anything that runs counter to ritual or moral order, especially (in the OT) to divine standards. Cross-dressing in this covenant context may suggest homosexuality, fertility cult ritual, or some other forbidden practice.

[22:15]  ²⁵ 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.

[24:16]  ²⁶ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[25:6]  ²⁷ tn Heb “and it will be that.”

[25:6]  ²⁸ tn Heb “the firstborn.” This refers to the oldest male child.

[28:7]  ²⁹ tn Heb “who rise up against” (so NIV).

[28:7]  ³⁰ tn Heb “way” (also later in this verse and in v. 25).

[28:8]  ³¹ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

[28:22]  ³² tn Heb “The Lord.” See note on “he” in 28:8.

[28:22]  ³³ tn Or perhaps “consumption” (so KJV, NASB, NRSV). The term is from a verbal root that indicates a weakening of one’s physical strength (cf. NAB “wasting”; NIV, NLT “wasting disease”).

[28:22]  ³⁴ tn Heb “hot fever”; NIV “scorching heat.”

[28:22]  ³⁵ tn Or “drought” (so NIV, NRSV, NLT).

[29:5]  ³⁶ tn The Hebrew text includes “on you.” This has not been included in the translation for stylistic reasons.

[29:5]  ³⁷ tn The Hebrew text includes “from on your feet.”

[31:10]  ³⁸ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ³⁹ 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]  ⁴⁰ 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.

[32:5]  ⁴¹ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”

[32:5]  ⁴² tn Heb “(they are) not his sons.”

[32:5]  ⁴³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ⁴⁴ tn Heb “twisted,” “crooked.” See Ps 18:26.

[32:20]  ⁴⁵ tn Heb “I will hide my face from them.”

[32:20]  ⁴⁶ tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

[32:36]  ⁴⁷ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[33:8]  ⁴⁸ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

[33:8]  ⁴⁹ tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

[33:8]  ⁵⁰ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

[33:8]  ⁵¹ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.

[33:20]  ⁵² tn Heb “forehead,” picturing Gad attacking prey.