Ulangan 2:26

Defeat of Sihon, King of Heshbon

2:26 Then I sent messengers from the Kedemoth ¹  Desert to King Sihon of Heshbon with an offer of peace:

Ulangan 3:25

3:25 Let me please cross over to see the good land on the other side of the Jordan River – this good hill country and the Lebanon!” ² 

Ulangan 4:35

4:35 You have been taught that the Lord alone is God – there is no other besides him.

Ulangan 8:12

8:12 When you eat your fill, when you build and occupy good houses,

Ulangan 20:9

20:9 Then, when the officers have finished speaking, ³  they must appoint unit commanders ⁴  to lead the troops.

Ulangan 24:17

24:17 You must not pervert justice due a resident foreigner or an orphan, or take a widow’s garment as security for a loan.

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 ⁵  turn aside and do not obey, but are lured away to worship and serve other gods,

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ⁶ 

who rides through the sky ⁷  to help you,

on the clouds in majesty.

[2:26]  ¹ sn Kedemoth. This is probably Aleiyan, about 8 mi (13 km) north of the Arnon and between Dibon and Mattanah.

[3:25]  ² tn The article is retained in the translation (“the Lebanon,” cf. also NAB, NRSV) to indicate that a region (rather than the modern country of Lebanon) is referred to here. Other recent English versions accomplish this by supplying “mountains” after “Lebanon” (TEV, CEV, NLT).

[20:9]  ³ tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.

[20:9]  ⁴ tn Heb “princes of hosts.”

[30:17]  ⁵ tn Heb “your heart,” as a metonymy for the person.

[33:26]  ⁶ sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:26]  ⁷ tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.