Ulangan 1:5

1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: ¹ 

Ulangan 2:9

2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar ²  to the descendants of Lot ³  as their possession.

Ulangan 4:24

4:24 For the Lord your God is a consuming fire; he is a jealous God. ⁴ 

Ulangan 6:4

The Essence of the Covenant Principles

6:4 Listen, Israel: The Lord is our God, the Lord is one! ⁵ 

Ulangan 6:19

6:19 and that you may drive out all your enemies just as the Lord said.

Ulangan 9:28

9:28 Otherwise the people of the land ⁶  from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” ⁷ 

Ulangan 14:3

14:3 You must not eat any forbidden ⁸  thing.

Ulangan 18:16

18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our ⁹  God any more or see this great fire any more lest we die.”

Ulangan 22:18

22:18 The elders of that city must then seize the man and punish ¹⁰  him.

Ulangan 25:12

25:12 then you must cut off her hand – do not pity her.

Ulangan 27:11

27:11 Moreover, Moses commanded the people that day:

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 ¹¹  to all the kingdoms of the earth.

Ulangan 28:34

28:34 You will go insane from seeing all this.

Ulangan 32:12

32:12 The Lord alone was guiding him, ¹² 

no foreign god was with him.

[1:5]  ¹ tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.

[2:9]  ² sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.

[2:9]  ³ sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.

[4:24]  ⁴ tn The juxtaposition of the Hebrew terms אֵשׁ (’esh, “fire”) and קַנָּא (qanna’, “jealous”) is interesting in light of Deut 6:15 where the Lord is seen as a jealous God whose anger bursts into a destructive fire. For God to be “jealous” means that his holiness and uniqueness cannot tolerate pretended or imaginary rivals. It is not petty envy but response to an act of insubordination that must be severely judged (see H. Peels, NIDOTTE 3:937-40).

[6:4]  ⁵ tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.

[6:4]  sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).

[9:28]  ⁶ tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.

[9:28]  ⁷ tn Or “wilderness” (so KJV, NASB, NRSV, NLT).

[14:3]  ⁸ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

[18:16]  ⁹ tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[22:18]  ¹⁰ tn Heb “discipline.”

[28:25]  ¹¹ tc The meaningless MT reading זַעֲוָה (za’avah) is clearly a transposition of the more commonly attested Hebrew noun זְוָעָה (zÿva’ah, “terror”).

[32:12]  ¹² 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 guidance during the period in view.