Ulangan 2:33

2:33 the Lord our God delivered him over to us and we struck him down, along with his sons ¹  and everyone else. ² 

Ulangan 3:4

3:4 We captured all his cities at that time – there was not a town we did not take from them – sixty cities, all the region of Argob, ³  the dominion of Og in Bashan.

Ulangan 4:12

4:12 Then the Lord spoke to you from the middle of the fire; you heard speech but you could not see anything – only a voice was heard. ⁴ 

Ulangan 4:23

4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he ⁵  has forbidden ⁶  you.

Ulangan 5:8

5:8 You must not make for yourself an image ⁷  of anything in heaven above, on earth below, or in the waters beneath. ⁸ 

Ulangan 5:21

5:21 You must not desire ⁹  another man’s ¹⁰  wife, nor should you crave his ¹¹  house, his field, his male and female servants, his ox, his donkey, or anything else he owns.” ¹² 

Ulangan 6:15

6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. ¹³ 

Ulangan 7:15

7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.

Ulangan 7:24

7:24 He will hand over their kings to you and you will erase their very names from memory. ¹⁴  Nobody will be able to resist you until you destroy them.

Ulangan 8:11

Exhortation to Remember That Blessing Comes from God

8:11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today.

Ulangan 8:20

8:20 Just like the nations the Lord is about to destroy from your sight, so he will do to you ¹⁵  because you would not obey him. ¹⁶ 

Ulangan 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Ulangan 10:15

10:15 However, only to your ancestors did he ¹⁷  show his loving favor, ¹⁸  and he chose you, their descendants, ¹⁹  from all peoples – as is apparent today.

Ulangan 12:3

12:3 You must tear down their altars, shatter their sacred pillars, ²⁰  burn up their sacred Asherah poles, ²¹  and cut down the images of their gods; you must eliminate their very memory from that place.

Ulangan 12:14

12:14 for you may do so ²²  only in the place the Lord chooses in one of your tribal areas – there you may do everything I am commanding you. ²³ 

Ulangan 15:4

15:4 However, there should not be any poor among you, for the Lord ²⁴  will surely bless ²⁵  you in the land that he ²⁶  is giving you as an inheritance, ²⁷ 

Ulangan 18:12

18:12 Whoever does these things is abhorrent to the Lord and because of these detestable things ²⁸  the Lord your God is about to drive them out ²⁹  from before you.

Ulangan 18:19

18:19 I will personally hold responsible ³⁰  anyone who then pays no attention to the words that prophet ³¹  speaks in my name.

Ulangan 19:2

19:2 you must set apart for yourselves three cities ³²  in the middle of your land that the Lord your God is giving you as a possession.

Ulangan 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ³³  should be found lying in a field in the land the Lord your God is giving you, ³⁴  and no one knows who killed ³⁵  him,

Ulangan 23:3

23:3 An Ammonite or Moabite ³⁶  may not enter the assembly of the Lord; to the tenth generation none of their descendants shall ever ³⁷  do so, ³⁸ 

Ulangan 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ³⁹  among the young women ⁴⁰  of Israel nor a sacred male prostitute ⁴¹  among the young men ⁴²  of Israel.

Ulangan 23:19

Respect for Others’ Property

23:19 You must not charge interest on a loan to your fellow Israelite, ⁴³  whether on money, food, or anything else that has been loaned with interest.

Ulangan 28:8

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 ⁴⁴  is giving you.

Ulangan 28:20

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you ⁴⁵  in everything you undertake ⁴⁶  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. ⁴⁷ 

Ulangan 28:54-55

28:54 The man among you who is by nature tender and sensitive will turn against his brother, his beloved wife, and his remaining children. 28:55 He will withhold from all of them his children’s flesh that he is eating (since there is nothing else left), because of the severity of the siege by which your enemy will constrict ⁴⁸  you in your villages.

Ulangan 29:19

29:19 When such a person ⁴⁹  hears the words of this oath he secretly ⁵⁰  blesses himself ⁵¹  and says, “I will have peace though I continue to walk with a stubborn spirit.” ⁵²  This will destroy ⁵³  the watered ground with the parched. ⁵⁴ 

Ulangan 31:27

31:27 for I know about your rebellion and stubbornness. ⁵⁵  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ⁵⁶ 

Ulangan 32:42

32:42 I will make my arrows drunk with blood,

and my sword will devour flesh –

the blood of the slaughtered and captured,

the chief ⁵⁷  of the enemy’s leaders!’”

[2:33]  ¹ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

[2:33]  ² tn Heb “all his people.”

[3:4]  ³ sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.

[4:12]  ⁴ tn The words “was heard” are supplied in the translation to avoid the impression that the voice was seen.

[4:23]  ⁵ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:23]  ⁶ tn Heb “commanded.”

[5:8]  ⁷ tn Heb “an image, any likeness.”

[5:8]  ⁸ tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”

[5:21]  ⁹ tn The Hebrew verb used here (חָמַד, khamad) is different from the one translated “crave” (אָוַה, ’avah) in the next line. The former has sexual overtones (“lust” or the like; cf. Song of Sol 2:3) whereas the latter has more the idea of a desire or craving for material things.

[5:21]  ¹⁰ tn Heb “your neighbor’s.” See note on the term “fellow man” in v. 19.

[5:21]  ¹¹ tn Heb “your neighbor’s.” The pronoun is used in the translation for stylistic reasons.

[5:21]  ¹² tn Heb “or anything that is your neighbor’s.”

[6:15]  ¹³ tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”

[7:24]  ¹⁴ tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

[8:20]  ¹⁵ tn Heb “so you will perish.”

[8:20]  ¹⁶ tn Heb “listen to the voice of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[10:15]  ¹⁷ tn Heb “the Lord.” See note on “he” in 10:4.

[10:15]  ¹⁸ tn Heb “take delight to love.” Here again the verb אָהַב (’ahav, “love”), juxtaposed with בָחַר (bakhar, “choose”), is a term in covenant contexts that describes the Lord’s initiative in calling the patriarchal ancestors to be the founders of a people special to him (cf. the note on the word “loved” in Deut 4:37).

[10:15]  ¹⁹ tn The Hebrew text includes “after them,” but it is redundant in English style and has not been included in the translation.

[12:3]  ²⁰ sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[12:3]  ²¹ sn Sacred Asherah poles. The Hebrew term (plural) is אֲשֵׁרִים (’asherim). See note on the word “(leafy) tree” in v. 2, and also Deut 7:5.

[12:14]  ²² tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[12:14]  ²³ sn This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).

[15:4]  ²⁴ tc After the phrase “the Lord” many mss and versions add “your God” to complete the usual full epithet.

[15:4]  ²⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.

[15:4]  ²⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[15:4]  ²⁷ tn The Hebrew text includes “to possess.”

[18:12]  ²⁸ 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]  ²⁹ tn The translation understands the Hebrew participial form as having an imminent future sense here.

[18:19]  ³⁰ tn Heb “will seek from him”; NAB “I myself will make him answer for it”; NRSV “will hold accountable.”

[18:19]  ³¹ tn Heb “he”; the referent (the prophet mentioned in v. 18) has been specified in the translation for clarity.

[19:2]  ³² sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

[21:1]  ³³ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ³⁴ tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ³⁵ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[23:3]  ³⁶ sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).

[23:3]  ³⁷ tn The Hebrew term translated “ever” (עַד־עוֹלָם, ’ad-’olam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.

[23:3]  ³⁸ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[23:17]  ³⁹ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

[23:17]  ⁴⁰ tn Heb “daughters.”

[23:17]  ⁴¹ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

[23:17]  ⁴² tn Heb “sons.”

[23:19]  ⁴³ tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).

[28:8]  ⁴⁴ 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.

[28:20]  ⁴⁵ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  ⁴⁶ tn Heb “in all the stretching out of your hand.”

[28:20]  ⁴⁷ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[28:20]  tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”

[28:55]  ⁴⁸ tn Heb “besiege,” redundant with the noun “siege.”

[29:19]  ⁴⁹ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ⁵⁰ tn Heb “in his heart.”

[29:19]  ⁵¹ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ⁵² tn Heb “heart.”

[29:19]  ⁵³ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ⁵⁴ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”

[31:27]  ⁵⁵ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ⁵⁶ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

[32:42]  ⁵⁷ tn Or “head” (the same Hebrew word can mean “head” in the sense of “leader, chieftain” or “head” in the sense of body part).