Ulangan 1:31

1:31 and in the desert, where you saw him ¹  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Ulangan 3:13

3:13 The rest of Gilead and all of Bashan, the kingdom of Og, I gave to half the tribe of Manasseh. ²  (All the region of Argob, ³  that is, all Bashan, is called the land of Rephaim.

Ulangan 7:16

Exhortation to Destroy Canaanite Paganism

7:16 You must destroy ⁴  all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship ⁵  their gods, for that will be a snare to you.

Ulangan 17:10

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

Ulangan 18:12

18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things ⁶  the Lord your God is about to drive them out ⁷  from before you.

Ulangan 22:5

22:5 A woman must not wear men’s clothing, ⁸  nor should a man dress up in women’s clothing, for anyone who does this is offensive ⁹  to the Lord your God.

Ulangan 22:23

22:23 If a virgin is engaged to a man and another man meets ¹⁰  her in the city and has sexual relations with ¹¹  her,

Ulangan 22:26

22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ¹²  and murders him,

Ulangan 23:7

23:7 You must not hate an Edomite, for he is your relative; ¹³  you must not hate an Egyptian, for you lived as a foreigner ¹⁴  in his land.

Ulangan 24:7

24:7 If a man is found kidnapping a person from among his fellow Israelites, ¹⁵  and regards him as mere property ¹⁶  and sells him, that kidnapper ¹⁷  must die. In this way you will purge ¹⁸  evil from among you.

Ulangan 24:15-16

24:15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.

24:16 Fathers must not be put to death for what their children ¹⁹  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 26:10

26:10 So now, look! I have brought the first of the ground’s produce that you, Lord, have given me.” Then you must set it down before the Lord your God and worship before him. ²⁰ 

Ulangan 29:5

29:5 I have led you through the desert for forty years. Your clothing has not worn out ²¹  nor have your sandals ²²  deteriorated.

Ulangan 29:29

29:29 Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants ²³  forever, so that we might obey all the words of this law.

Ulangan 32:10

32:10 The Lord ²⁴  found him ²⁵  in a desolate land,

in an empty wasteland where animals howl. ²⁶ 

He continually guarded him ²⁷  and taught him; ²⁸ 

he continually protected him ²⁹  like the pupil ³⁰  of his eye.

[1:31]  ¹ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[3:13]  ² sn Half the tribe of Manasseh. The tribe of Manasseh split into clans, with half opting to settle in Bashan and the other half in Canaan (cf. Num 32:39-42; Josh 17:1-13).

[3:13]  ³ sn Argob. See note on this term in v. 4.

[7:16]  ⁴ tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”

[7:16]  ⁵ tn Or “serve” (so KJV, NIV, NRSV).

[18:12]  ⁶ tn Heb “these abhorrent things.” The repetition is emphatic. For stylistic reasons, to avoid redundancy, the same term used earlier in the verse has been translated “detestable” here.

[18:12]  ⁷ tn The translation understands the Hebrew participial form as having an imminent future sense here.

[22:5]  ⁸ tn Heb “a man’s clothing.”

[22:5]  ⁹ 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.

[22:23]  ¹⁰ tn Heb “finds.”

[22:23]  ¹¹ tn Heb “lies with.”

[22:26]  ¹² tn Heb “his neighbor.”

[23:7]  ¹³ tn Heb “brother.”

[23:7]  ¹⁴ tn Heb “sojourner.”

[24:7]  ¹⁵ tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.

[24:7]  ¹⁶ tn Or “and enslaves him.”

[24:7]  ¹⁷ tn Heb “that thief.”

[24:7]  ¹⁸ tn Heb “burn.” See note on the word “purge” in Deut 19:19.

[24:16]  ¹⁹ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[26:10]  ²⁰ tn Heb “the Lord your God.” See note on “he” in 26:2.

[29:5]  ²¹ tn The Hebrew text includes “on you.” This has not been included in the translation for stylistic reasons.

[29:5]  ²² tn The Hebrew text includes “from on your feet.”

[29:29]  ²³ tn Heb “sons” (so NASB); KJV, ASV, NIV, NRSV “children.”

[32:10]  ²⁴ tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  ²⁵ tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  ²⁶ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  ²⁷ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ²⁸ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ²⁹ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ³⁰ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.