Ulangan 4:2

4:2 Do not add a thing to what I command you nor subtract from it, so that you may keep the commandments of the Lord your God that I am delivering to ¹  you.

Ulangan 7:20

7:20 Furthermore, the Lord your God will release hornets ²  among them until the very last ones who hide from you ³  perish.

Ulangan 12:9

12:9 for you have not yet come to the final stop ⁴  and inheritance the Lord your God is giving you.

Ulangan 12:29

The Abomination of Pagan Gods

12:29 When the Lord your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land. ⁵ 

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁶  should appear among you and show you a sign or wonder, ⁷ 

Ulangan 14:9

14:9 These you may eat from among water creatures: anything with fins and scales you may eat,

Ulangan 14:22

The Offering of Tribute

14:22 You must be certain to tithe ⁸  all the produce of your seed that comes from the field year after year.

Ulangan 16:20

16:20 You must pursue justice alone ⁹  so that you may live and inherit the land the Lord your God is giving you.

Ulangan 17:13

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

Ulangan 18:8

18:8 He must eat the same share they do, despite any profits he may gain from the sale of his family’s inheritance. ¹⁰ 

Ulangan 22:7

22:7 You must be sure ¹¹  to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.

Ulangan 24:12

24:12 If the person is poor you may not use what he gives you as security for a covering. ¹² 

Ulangan 28:60

28:60 He will infect you with all the diseases of Egypt ¹³  that you dreaded, and they will persistently afflict you. ¹⁴ 

Ulangan 32:44

Narrative Interlude

32:44 Then Moses went with Joshua ¹⁵  son of Nun and recited all the words of this song to the people.

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹⁶ 

who rides through the sky ¹⁷  to help you,

on the clouds in majesty.

[4:2]  ¹ tn Heb “commanding.”

[7:20]  ² tn The meaning of the term translated “hornets” (צִרְעָה, tsir’ah) is debated. Various suggestions are “discouragement” (HALOT 1056-57 s.v.; cf. NEB, TEV, CEV “panic”; NCV “terror”) and “leprosy” (J. H. Tigay, Deuteronomy [JPSTC], 360, n. 33; cf. NRSV “the pestilence”), as well as “hornet” (BDB 864 s.v.; cf. NAB, NASB, NIV, NLT). The latter seems most suitable to the verb שָׁלַח (shalakh, “send”; cf. Exod 23:28; Josh 24:12).

[7:20]  ³ tn Heb “the remnant and those who hide themselves.”

[12:9]  ⁴ tn Heb “rest.”

[12:29]  ⁵ tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.

[13:1]  ⁶ tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, navi’) and one who foretells by dreams (חֹלֵם אוֹ, ’o kholem) was not so much one of office – for both received revelation by dreams (cf. Num 12:6) – as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28).

[13:1]  ⁷ tn The expression אוֹת אוֹ מוֹפֵת (’ot ’o mofet) became a formulaic way of speaking of ways of authenticating prophetic messages or other works of God (cf. Deut 28:46; Isa 20:3). The NT equivalent is the Greek term σημεῖον (shmeion), a sign performed (used frequently in the Gospel of John, cf. 2:11, 18; 20:30-31). They could, however, be counterfeited or (as here) permitted to false prophets by the Lord as a means of testing his people.

[14:22]  ⁸ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”

[16:20]  ⁹ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

[18:8]  ¹⁰ tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT “a private source of income”), or even support sent by relatives (cf. TEV “whatever his family sends him”).

[22:7]  ¹¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”

[24:12]  ¹² tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”

[28:60]  ¹³ sn These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26).

[28:60]  ¹⁴ tn Heb “will cling to you” (so NIV); NLT “will claim you.”

[32:44]  ¹⁵ tn Heb “Hoshea” (so KJV, ASV), another name for the same individual (cf. Num 13:8, 16).

[33:26]  ¹⁶ 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]  ¹⁷ 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.