Ulangan 4:8

4:8 And what other great nation has statutes and ordinances as just ¹  as this whole law ²  that I am about to share with ³  you today?

Ulangan 7:23

7:23 The Lord your God will give them over to you; he will throw them into a great panic ⁴  until they are destroyed.

Ulangan 11:3

11:3 They did not see ⁵  the awesome deeds he performed ⁶  in the midst of Egypt against Pharaoh king of Egypt and his whole land,

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. ⁷ 

Ulangan 17:9

17:9 You will go to the Levitical priests and the judge in office in those days and seek a solution; they will render a verdict.

Ulangan 19:3

19:3 You shall build a roadway and divide into thirds the whole extent ⁸  of your land that the Lord your God is providing as your inheritance; anyone who kills another person should flee to the closest of these cities.

Ulangan 21:2

21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. ⁹ 

Ulangan 21:11

21:11 if you should see among them ¹⁰  an attractive woman whom you wish to take as a wife,

Ulangan 21:22

Disposition of a Criminal’s Remains

21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse ¹¹  on a tree,

Ulangan 28:26

28:26 Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off.

Ulangan 28:59

28:59 then the Lord will increase your punishments and those of your descendants – great and long-lasting afflictions and severe, enduring illnesses.

Ulangan 30:11

Exhortation to Covenant Obedience

30:11 “This commandment I am giving ¹²  you today is not too difficult for you, nor is it too remote.

Ulangan 31:26

31:26 “Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you,

Ulangan 32:7

32:7 Remember the ancient days;

bear in mind ¹³  the years of past generations. ¹⁴ 

Ask your father and he will inform you,

your elders, and they will tell you.

Ulangan 33:23

Blessing on Naphtali

33:23 Of Naphtali he said:

O Naphtali, overflowing with favor,

and full of the Lord’s blessing,

possess the west and south.

Ulangan 33:26

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, ¹⁵ 

who rides through the sky ¹⁶  to help you,

on the clouds in majesty.

[4:8]  ¹ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ² tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ³ tn Heb “place before.”

[7:23]  ⁴ tn Heb “he will confuse them (with) great confusion.” The verb used here means “shake, stir up” (see Ruth 1:19; 1 Sam 4:5; 1 Kgs 1:45; Ps 55:2); the accompanying cognate noun refers to confusion, unrest, havoc, or panic (1 Sam 5:9, 11; 14:20; 2 Chr 15:5; Prov 15:16; Isa 22:5; Ezek 7:7; 22:5; Amos 3:9; Zech 14:13).

[11:3]  ⁵ tn In the Hebrew text vv. 2-7 are one long sentence. For stylistic reasons the English translation divides the passage into three sentences. To facilitate this stylistic decision the words “They did not see” are supplied at the beginning of both v. 3 and v. 5, and “I am speaking” at the beginning of v. 7.

[11:3]  ⁶ tn Heb “his signs and his deeds which he did” (NRSV similar). The collocation of “signs” and “deeds” indicates that these acts were intended to make an impression on observers and reveal something about God’s power (cf. v. 2b). The word “awesome” has been employed to bring out the force of the word “signs” in this context.

[13:11]  ⁷ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[19:3]  ⁸ tn Heb “border.”

[21:2]  ⁹ tn Heb “surrounding the slain [one].”

[21:11]  ¹⁰ tn Heb “the prisoners.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

[21:22]  ¹¹ tn Heb “him.”

[30:11]  ¹² tn Heb “commanding”; NAB “which I enjoin on you.”

[32:7]  ¹³ tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.

[32:7]  ¹⁴ tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.

[33:26]  ¹⁵ 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]  ¹⁶ 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.