Ulangan 1:9

1:9 I also said to you at that time, “I am no longer able to sustain you by myself.

Ulangan 1:37

1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there.

Ulangan 2:27

2:27 “Let me pass through your land; I will keep strictly to the roadway. ¹  I will not turn aside to the right or the left.

Ulangan 4:15

The Nature of Israel’s God

4:15 Be very careful, ²  then, because you saw no form at the time the Lord spoke to you at Horeb from the middle of the fire.

Ulangan 5:11

5:11 You must not make use of the name of the Lord your God for worthless purposes, ³  for the Lord will not exonerate anyone who abuses his name that way. ⁴ 

Ulangan 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ⁵ 

Ulangan 13:13

13:13 some evil people ⁶  have departed from among you to entice the inhabitants of their cities, ⁷  saying, “Let’s go and serve other gods” (whom you have not known before). ⁸ 

Ulangan 14:27

14:27 As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you.

Ulangan 17:13

17:13 Then all the people will hear and be afraid, and not be so presumptuous again.

Ulangan 18:2

18:2 They ⁹  will have no inheritance in the midst of their fellow Israelites; ¹⁰  the Lord alone is their inheritance, just as he had told them.

Ulangan 19:13

19:13 You must not pity him, but purge out the blood of the innocent ¹¹  from Israel, so that it may go well with you.

Ulangan 19:20

19:20 The rest of the people will hear and become afraid to keep doing such evil among you.

Ulangan 20:12

20:12 If it does not accept terms of peace but makes war with you, then you are to lay siege to it.

Ulangan 21:7

21:7 Then they must proclaim, “Our hands have not spilled this blood, nor have we ¹²  witnessed the crime. ¹³ 

Ulangan 21:9

21:9 In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before ¹⁴  the Lord.

Ulangan 23:5

23:5 But the Lord your God refused to listen to Balaam and changed ¹⁵  the curse to a blessing, for the Lord your God loves ¹⁶  you.

Ulangan 25:8

25:8 Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,”

Ulangan 27:25

27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’

Ulangan 28:27

28:27 The Lord will afflict you with the boils of Egypt and with tumors, eczema, and scabies, all of which cannot be healed.

Ulangan 28:40

28:40 You will have olive trees throughout your territory but you will not anoint yourself with olive oil, because the olives will drop off the trees while still unripe. ¹⁷ 

Ulangan 28:44

28:44 They will lend to you but you will not lend to them; they will become the head and you will become the tail!

Ulangan 30:17

30:17 However, if you ¹⁸  turn aside and do not obey, but are lured away to worship and serve other gods,

[2:27]  ¹ tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, baderekh baderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.

[4:15]  ² tn Heb “give great care to your souls.”

[5:11]  ³ tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.

[5:11]  ⁴ tn Heb “who takes up his name to emptiness.”

[13:11]  ⁵ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[13:13]  ⁶ 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]  ⁷ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁸ 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.

[18:2]  ⁹ tn Heb “he” (and throughout the verse).

[18:2]  ¹⁰ tn Heb “brothers,” but not referring to actual siblings. Cf. NASB “their countrymen”; NRSV “the other members of the community.”

[19:13]  ¹¹ sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).

[21:7]  ¹² tn Heb “our eyes.” This is a figure of speech known as synecdoche in which the part (the eyes) is put for the whole (the entire person).

[21:7]  ¹³ tn Heb “seen”; the implied object (the crime committed) has been specified in the translation for clarity.

[21:9]  ¹⁴ tn Heb “in the eyes of” (so ASV, NASB, NIV).

[23:5]  ¹⁵ tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).

[23:5]  ¹⁶ tn The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.

[28:40]  ¹⁷ tn Heb “your olives will drop off” (נָשַׁל, nashal), referring to the olives dropping off before they ripen.

[30:17]  ¹⁸ tn Heb “your heart,” as a metonymy for the person.