Ulangan 5:11

5:11 You must not make use of the name of the Lord your God for worthless purposes, ¹  for the Lord will not exonerate anyone who abuses his name that way. ² 

Ulangan 6:25

6:25 We will be innocent if we carefully keep all these commandments ³  before the Lord our God, just as he demands.” ⁴ 

Ulangan 9:20

9:20 The Lord was also angry enough at Aaron to kill him, but at that time I prayed for him ⁵  too.

Ulangan 11:12

11:12 a land the Lord your God looks after. ⁶  He is constantly attentive to it ⁷  from the beginning to the end of the year. ⁸ 

Ulangan 13:1

13:1 Suppose a prophet or one who foretells by dreams ⁹  should appear among you and show you a sign or wonder, ¹⁰ 

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 16:5

16:5 You may not sacrifice the Passover in just any of your villages ¹¹  that the Lord your God is giving you,

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. ¹² 

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 ¹³  the Lord.

Ulangan 23:2

23:2 A person of illegitimate birth ¹⁴  may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. ¹⁵ 

Ulangan 23:5

23:5 But the Lord your God refused to listen to Balaam and changed ¹⁶  the curse to a blessing, for the Lord your God loves ¹⁷  you.

Ulangan 23:9

Purity in Personal Hygiene

23:9 When you go out as an army against your enemies, guard yourselves against anything impure. ¹⁸ 

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ¹⁹ 

Ulangan 23:18

23:18 You must never bring the pay of a female prostitute ²⁰  or the wage of a male prostitute ²¹  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Ulangan 25:3

25:3 The judge ²²  may sentence him to forty blows, ²³  but no more. If he is struck with more than these, you might view your fellow Israelite ²⁴  with contempt.

Ulangan 28:21

28:21 The Lord will plague you with deadly diseases ²⁵  until he has completely removed you from the land you are about to possess.

Ulangan 29:4

29:4 But to this very day the Lord has not given you an understanding mind, perceptive eyes, or discerning ears! ²⁶ 

Ulangan 29:27

29:27 That is why the Lord’s anger erupted against this land, bringing on it all the curses ²⁷  written in this scroll.

Ulangan 31:18

31:18 But I will certainly ²⁸  hide myself at that time because of all the wickedness they ²⁹  will have done by turning to other gods.

[5:11]  ¹ 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]  ² tn Heb “who takes up his name to emptiness.”

[6:25]  ³ tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.

[6:25]  ⁴ tn Heb “as he has commanded us” (so NIV, NRSV).

[9:20]  ⁵ tn Heb “Aaron.” The pronoun is used in the translation to avoid redundancy.

[11:12]  ⁶ tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.

[11:12]  ⁷ tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.”

[11:12]  sn Constantly attentive to it. This attention to the land by the Lord is understandable in light of the centrality of the land in the Abrahamic covenant (cf. Gen 12:1, 7; 13:15; 15:7, 16, 18; 17:8; 26:3).

[11:12]  ⁸ sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.

[13:1]  ⁹ 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]  ¹⁰ 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.

[16:5]  ¹¹ tn Heb “gates.”

[18:8]  ¹² 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”).

[21:9]  ¹³ tn Heb “in the eyes of” (so ASV, NASB, NIV).

[23:2]  ¹⁴ tn Or “a person born of an illegitimate marriage.”

[23:2]  ¹⁵ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[23:5]  ¹⁶ 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]  ¹⁷ 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.

[23:9]  ¹⁸ tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.

[23:15]  ¹⁹ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[23:18]  ²⁰ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

[23:18]  ²¹ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

[25:3]  ²² tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.

[25:3]  ²³ tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.

[25:3]  ²⁴ tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”

[28:21]  ²⁵ tn Heb “will cause pestilence to cling to you.”

[29:4]  ²⁶ tn Heb “a heart to know, eyes to see and ears to hear” (NASB similar); NAB, NRSV “a mind to understand, or eyes to see, or ears to hear.”

[29:27]  ²⁷ tn Heb “the entire curse.”

[31:18]  ²⁸ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “certainly.”

[31:18]  ²⁹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.