Ulangan 5:2

5:2 The Lord our God made a covenant with us at Horeb.

Ulangan 2:35

2:35 We kept only the livestock and plunder from the cities for ourselves.

Ulangan 3:7

3:7 But all the livestock and plunder from the cities we kept for ourselves.

Ulangan 6:25

6:25 We will be innocent if we carefully keep all these commandments ¹  before the Lord our God, just as he demands.” ² 

Ulangan 5:3

5:3 He ³  did not make this covenant with our ancestors ⁴  but with us, we who are here today, all of us living now.

Ulangan 2:33

2:33 the Lord our God delivered him over to us and we struck him down, along with his sons ⁵  and everyone else. ⁶ 

Ulangan 3:3

3:3 So the Lord our God did indeed give over to us King Og of Bashan and his whole army and we struck them down until not a single survivor was left. ⁷ 

Ulangan 1:6

Events at Horeb

1:6 The Lord our God spoke to us at Horeb and said, “You have stayed ⁸  in the area of this mountain long enough.

Ulangan 32:31

32:31 For our enemies’ ⁹  rock is not like our Rock,

as even our enemies concede.

Ulangan 29:29

29:29 Secret things belong to the Lord our God, but those that are revealed belong to us and our descendants ¹⁰  forever, so that we might obey all the words of this law.

Ulangan 1:27

1:27 You complained among yourselves privately ¹¹  and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!

Ulangan 30:12-13

30:12 It is not in heaven, as though one must say, “Who will go up to heaven to get it for us and proclaim it to us so we may obey it?” 30:13 And it is not across the sea, as though one must say, “Who will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?”

Ulangan 6:4

The Essence of the Covenant Principles

6:4 Listen, Israel: The Lord is our God, the Lord is one! ¹² 

Ulangan 1:20

1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give ¹³  us.

Ulangan 6:23

6:23 He delivered us from there so that he could give us the land he had promised our ancestors.

Ulangan 1:22

1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.”

Ulangan 1:25

1:25 Then they took ¹⁴  some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”

Ulangan 6:24

6:24 The Lord commanded us to obey all these statutes and to revere him ¹⁵  so that it may always go well for us and he may preserve us, as he has to this day.

Ulangan 4:7

4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?

Ulangan 1:28

1:28 What is going to happen to us? Our brothers have drained away our courage ¹⁶  by describing people who are more numerous ¹⁷  and taller than we are, and great cities whose defenses appear to be as high as heaven ¹⁸  itself! Moreover, they said they saw ¹⁹  Anakites ²⁰  there.”

Ulangan 29:16

The Results of Disobedience

29:16 “(For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled.

Ulangan 32:3

32:3 For I will proclaim the name ²¹  of the Lord;

you must acknowledge the greatness of our God.

Ulangan 33:4

33:4 Moses delivered to us a law, ²² 

an inheritance for the assembly of Jacob.

Ulangan 3:6

3:6 We put all of these under divine judgment ²³  just as we had done to King Sihon of Heshbon – every occupied city, ²⁴  including women and children.

Ulangan 29:7

29:7 When you came to this place King Sihon of Heshbon and King Og of Bashan came out to make war and we defeated them.

Ulangan 2:32

2:32 When Sihon and all his troops ²⁵  emerged to encounter us in battle at Jahaz, ²⁶ 

Ulangan 3:29

3:29 So we settled down in the valley opposite Beth Peor. ²⁷ 

Ulangan 29:15

29:15 but with whoever stands with us here today before the Lord our God as well as those not with us here today. ²⁸ 

Ulangan 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Ulangan 2:36

2:36 From Aroer, ²⁹  which is at the edge of Wadi Arnon (it is the city in the wadi), ³⁰  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 2:13

2:13 Now, get up and cross the Wadi Zered.” ³¹  So we did so. ³² 

Ulangan 2:34

2:34 At that time we seized all his cities and put every one of them ³³  under divine judgment, ³⁴  including even the women and children; we left no survivors.

Ulangan 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ³⁵  the route to Bashan, ³⁶  but King Og of Bashan and his whole army ³⁷  came out to meet us in battle at Edrei. ³⁸ 

Ulangan 2:8

2:8 So we turned away from our relatives ³⁹  the descendants of Esau, the inhabitants of Seir, turning from the desert route, ⁴⁰  from Elat ⁴¹  and Ezion Geber, ⁴²  and traveling the way of the Moab wastelands.

Ulangan 2:1

The Journey from Kadesh Barnea to Moab

2:1 Then we turned and set out toward the desert land on the way to the Red Sea ⁴³  just as the Lord told me to do, detouring around Mount Seir for a long time.

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, ⁴⁴  the dominion of Og in Bashan.

Ulangan 29:8

29:8 Then we took their land and gave it as an inheritance to Reuben, Gad, and half the tribe of Manasseh.

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ⁴⁵  and we have heard him speak from the middle of the fire. It is now clear to us ⁴⁶  that God can speak to human beings and they can keep on living.

Ulangan 6:21

6:21 you must say to them, ⁴⁷  “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. ⁴⁸ 

Ulangan 6:20

Exhortation to Remember the Past

6:20 When your children ⁴⁹  ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?”

Ulangan 13:2

13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Ulangan 31:17

31:17 At that time ⁵⁰  my anger will erupt against them ⁵¹  and I will abandon them and hide my face from them until they are devoured. Many disasters and distresses will overcome ⁵²  them ⁵³  so that they ⁵⁴  will say at that time, ‘Have not these disasters ⁵⁵  overcome us ⁵⁶  because our ⁵⁷  God is not among us ⁵⁸ ?’

Ulangan 5:27

5:27 You go near so that you can hear everything the Lord our God is saying and then you can tell us whatever he ⁵⁹  says to you; then we will pay attention and do it.”

Ulangan 2:37

2:37 However, you did not approach the land of the Ammonites, the Wadi Jabbok, ⁶⁰  the cities of the hill country, or any place else forbidden by the Lord our God.

Ulangan 2:30

2:30 But King Sihon of Heshbon was unwilling to allow us to pass near him because the Lord our ⁶¹  God had made him obstinate ⁶²  and stubborn ⁶³  so that he might deliver him over to you ⁶⁴  this very day.

Ulangan 3:8

3:8 So at that time we took the land of the two Amorite kings in the Transjordan from Wadi Arnon to Mount Hermon ⁶⁵ 

Ulangan 12:8

12:8 You must not do like we are doing here today, with everyone ⁶⁶  doing what seems best to him,

Ulangan 2:14

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them.

Ulangan 13:13

13:13 some evil people ⁶⁷  have departed from among you to entice the inhabitants of their cities, ⁶⁸  saying, “Let’s go and serve other gods” (whom you have not known before). ⁶⁹ 

Ulangan 6:22

6:22 And he ⁷⁰  brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family ⁷¹  before our very eyes.

Ulangan 3:12

Distribution of the Transjordanian Allotments

3:12 This is the land we brought under our control at that time: The territory extending from Aroer ⁷²  by the Wadi Arnon and half the Gilead hill country with its cities I gave to the Reubenites and Gadites. ⁷³ 

Ulangan 32:27

32:27 But I fear the reaction ⁷⁴  of their enemies,

for ⁷⁵  their adversaries would misunderstand

and say, “Our power is great, ⁷⁶ 

and the Lord has not done all this!”’

Ulangan 13:6

False Prophets in the Family

13:6 Suppose your own full brother, ⁷⁷  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ⁷⁸  that neither you nor your ancestors ⁷⁹  have previously known, ⁸⁰ 

Ulangan 29:18

29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit. ⁸¹ 

Ulangan 5:25-26

5:25 But now, why should we die, because this intense fire will consume us! If we keep hearing the voice of the Lord our God we will die! 5:26 Who is there from the entire human race ⁸²  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Ulangan 2:17

2:17 the Lord said to me,

Ulangan 26:7

26:7 So we cried out to the Lord, the God of our ancestors, and he ⁸³  heard us and saw our humiliation, toil, and oppression.

Ulangan 7:17

7:17 If you think, “These nations are more numerous than I – how can I dispossess them?”

Ulangan 26:6

26:6 But the Egyptians mistreated and oppressed us, forcing us to do burdensome labor.

Ulangan 3:11

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ⁸⁴  that his sarcophagus ⁸⁵  was made of iron. ⁸⁶  Does it not, indeed, still remain in Rabbath ⁸⁷  of the Ammonites? It is thirteen and a half feet ⁸⁸  long and six feet ⁸⁹  wide according to standard measure.) ⁹⁰ 

Ulangan 2:3

2:3 “You have circled around this mountain long enough; now turn north.

Ulangan 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ⁹¹  God that I have come into the land that the Lord ⁹²  promised ⁹³  to our ancestors ⁹⁴  to give us.”

Ulangan 17:14

Provision for Kingship

17:14 When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,”

Ulangan 1:24

1:24 They left and went up to the hill country, coming to the Eshcol Valley, ⁹⁵  which they scouted out.

Ulangan 3:10

3:10 all the cities of the plateau, all of Gilead and Bashan as far as Salecah ⁹⁶  and Edrei, ⁹⁷  cities of the kingdom of Og in Bashan.

Ulangan 18:21

18:21 Now if you say to yourselves, ⁹⁸  ‘How can we tell that a message is not from the Lord?’ ⁹⁹  –

Ulangan 26:9

26:9 Then he brought us to this place and gave us this land, a land flowing with milk and honey.

Ulangan 1:32

1:32 However, through all this you did not have confidence in the Lord your God,

Ulangan 1:46

1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. ¹⁰⁰ 

Ulangan 2:24

2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, ¹⁰¹  and his land. Go ahead! Take it! Engage him in war!

Ulangan 1:41

Unsuccessful Conquest of Canaan

1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country.

Ulangan 1:9

1:9 I also said to you at that time, “I am no longer able to sustain you by myself.

Ulangan 10:18

10:18 who justly treats ¹⁰²  the orphan and widow, and who loves resident foreigners, giving them food and clothing.

Ulangan 18:15

18:15 The Lord your God will raise up for you a prophet like me from among you – from your fellow Israelites; ¹⁰³  you must listen to him.

Ulangan 33:2

33:2 He said:

A Historical Review

The Lord came from Sinai

and revealed himself ¹⁰⁴  to Israel ¹⁰⁵  from Seir.

He appeared in splendor ¹⁰⁶  from Mount Paran,

and came forth with ten thousand holy ones. ¹⁰⁷ 

With his right hand he gave a fiery law ¹⁰⁸  to them.

Ulangan 3:5

3:5 All of these cities were fortified by high walls, gates, and locking bars; ¹⁰⁹  in addition there were a great many open villages. ¹¹⁰ 

Ulangan 12:5

12:5 But you must seek only the place he ¹¹¹  chooses from all your tribes to establish his name as his place of residence, ¹¹²  and you must go there.

Ulangan 13:9

13:9 Instead, you must kill him without fail! ¹¹³  Your own hand must be the first to strike him, ¹¹⁴  and then the hands of the whole community.

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ¹¹⁵  as well as with great awe-inspiring signs and wonders.

Ulangan 33:3

33:3 Surely he loves the people; ¹¹⁶ 

all your holy ones ¹¹⁷  are in your power. ¹¹⁸ 

And they sit ¹¹⁹  at your feet,

each receiving ¹²⁰  your words.

Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ¹²¹  and your children, who as yet do not know good from bad, ¹²²  will go there; I will give them the land and they will possess it.

Ulangan 6:3

6:3 Pay attention, Israel, and be careful to do this so that it may go well with you and that you may increase greatly in number ¹²³  – as the Lord, God of your ancestors, ¹²⁴  said to you, you will have a land flowing with milk and honey.

Ulangan 22:21

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ¹²⁵  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ¹²⁶  evil from among you.

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ¹²⁷  chooses to locate his name. ¹²⁸ 

Ulangan 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹²⁹  He did this to teach you ¹³⁰  that humankind ¹³¹  cannot live by bread ¹³²  alone, but also by everything that comes from the Lord’s mouth. ¹³³ 

[6:25]  ¹ tn The term “commandment” (מִצְוָה, mitsvah), here in the singular, refers to the entire body of covenant stipulations.

[6:25]  ² tn Heb “as he has commanded us” (so NIV, NRSV).

[5:3]  ³ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[5:3]  ⁴ tn Heb “fathers.”

[2:33]  ⁵ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

[2:33]  ⁶ tn Heb “all his people.”

[3:3]  ⁷ tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.

[1:6]  ⁸ tn Heb “lived”; “dwelled.”

[32:31]  ⁹ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

[29:29]  ¹⁰ tn Heb “sons” (so NASB); KJV, ASV, NIV, NRSV “children.”

[1:27]  ¹¹ tn Heb “in your tents,” that is, privately.

[6:4]  ¹² tn Heb “the Lord, our God, the Lord, one.” (1) One option is to translate: “The Lord is our God, the Lord alone” (cf. NAB, NRSV, NLT). This would be an affirmation that the Lord was the sole object of their devotion. This interpretation finds support from the appeals to loyalty that follow (vv. 5, 14). (2) Another option is to translate: “The Lord is our God, the Lord is unique.” In this case the text would be affirming the people’s allegiance to the Lord, as well as the Lord’s superiority to all other gods. It would also imply that he is the only one worthy of their worship. Support for this view comes from parallel texts such as Deut 7:9 and 10:17, as well as the use of “one” in Song 6:8-9, where the starstruck lover declares that his beloved is unique (literally, “one,” that is, “one of a kind”) when compared to all other women.

[6:4]  sn Verses 4-5 constitute the so-called Shema (after the first word שְׁמַע, shÿma’, “hear”), widely regarded as the very heart of Jewish confession and faith. When Jesus was asked what was the greatest commandment of all, he quoted this text (Matt 22:37-38).

[1:20]  ¹³ tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).

[1:25]  ¹⁴ tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.

[6:24]  ¹⁵ tn Heb “the Lord our God.” See note on the word “his” in v. 17.

[1:28]  ¹⁶ tn Heb “have caused our hearts to melt.”

[1:28]  ¹⁷ tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).

[1:28]  ¹⁸ tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[1:28]  ¹⁹ tn Heb “we have seen.”

[1:28]  ²⁰ tn Heb “the sons of the Anakim.”

[1:28]  sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).

[32:3]  ²¹ tc Smr and Tg read “in the name.”

[33:4]  ²² tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.

[3:6]  ²³ tn Heb “we put them under the ban” (נַחֲרֵם, nakharem). See note at 2:34.

[3:6]  sn The divine curse. See note on this phrase in Deut 2:34.

[3:6]  ²⁴ tn Heb “city of men.”

[2:32]  ²⁵ tn Heb “people.”

[2:32]  ²⁶ sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.

[3:29]  ²⁷ sn Beth Peor. This is probably the spot near Pisgah where Balaam attempted to curse the nation Israel (Num 23:28). The Moabites also worshiped Baal there by the name “Baal [of] Peor” (Num 25:1-5).

[29:15]  ²⁸ tn This is interpreted by some English versions as a reference to generations not yet born (cf. TEV, CEV, NLT).

[2:36]  ²⁹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ³⁰ tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[2:13]  ³¹ sn Wadi Zered. Now known as Wadi el-H£esa, this valley marked the boundary between Moab to the north and Edom to the south.

[2:13]  ³² tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.

[2:34]  ³³ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

[2:34]  ³⁴ tn Heb “under the ban” (נַחֲרֵם, nakharem). The verb employed is חָרַם (kharam, usually in the Hiphil) and the associated noun is חֵרֶם (kherem). See J. Naudé, NIDOTTE, 2:276-77, and, for a more thorough discussion, Susan Niditch, War in the Hebrew Bible, 28-77.

[2:34]  sn Divine judgment refers to God’s designation of certain persons, places, and things as objects of his special wrath and judgment because, in his omniscience, he knows them to be impure and hopelessly unrepentant.

[3:1]  ³⁵ tn Heb “turned and went up.”

[3:1]  ³⁶ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ³⁷ tn Heb “people.”

[3:1]  ³⁸ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[2:8]  ³⁹ tn Or “brothers”; NRSV “our kin.”

[2:8]  ⁴⁰ tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”

[2:8]  ⁴¹ sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.

[2:8]  ⁴² sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.

[2:1]  ⁴³ tn Heb “Reed Sea.” See note on the term “Red Sea” in Deut 1:40.

[3:4]  ⁴⁴ sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.

[5:24]  ⁴⁵ tn Heb “his glory and his greatness.”

[5:24]  ⁴⁶ tn Heb “this day we have seen.”

[6:21]  ⁴⁷ tn Heb “to your son.”

[6:21]  ⁴⁸ tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).

[6:20]  ⁴⁹ tn Heb “your son.”

[31:17]  ⁵⁰ tn Heb “on that day.” This same expression also appears later in the verse and in v. 18.

[31:17]  ⁵¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵² tn Heb “find,” “encounter.”

[31:17]  ⁵³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵⁴ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:17]  ⁵⁵ tn Heb “evils.”

[31:17]  ⁵⁶ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[31:17]  ⁵⁷ tn Heb “my.”

[31:17]  ⁵⁸ tn Heb “me.” Smr, LXX, and the Targums read the plural “us,” which is necessary in any case in the translation because of contemporary English style.

[5:27]  ⁵⁹ tn Heb “the Lord our God.” See note on “He” in 5:3.

[2:37]  ⁶⁰ sn Wadi Jabbok. Now known as the Zerqa River, this is a major tributary of the Jordan that normally served as a boundary between Ammon and Gad (Deut 3:16).

[2:30]  ⁶¹ tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.”

[2:30]  ⁶² tn Heb “hardened his spirit” (so KJV, NASB, NRSV); NIV “made his spirit stubborn.”

[2:30]  ⁶³ tn Heb “made his heart obstinate” (so KJV, NASB); NRSV “made his heart defiant.”

[2:30]  ⁶⁴ tn Heb “into your hand.”

[3:8]  ⁶⁵ sn Mount Hermon. This is the famous peak at the southern end of the Anti-Lebanon mountain range known today as Jebel es-Sheik.

[12:8]  ⁶⁶ tn Heb “a man.”

[13:13]  ⁶⁷ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ⁶⁸ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ⁶⁹ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

[6:22]  ⁷⁰ tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:22]  ⁷¹ tn Heb “house,” referring to the entire household.

[3:12]  ⁷² tn The words “the territory extending” are not in the Hebrew text; they are supplied in the translation for stylistic reasons.

[3:12]  sn Aroer. See note on this term in Deut 2:36.

[3:12]  ⁷³ sn Reubenites and Gadites. By the time of Moses’ address the tribes of Reuben, Gad, and Manasseh had already been granted permission to settle in the Transjordan, provided they helped the other tribes subdue the occupants of Canaan (cf. Num 32:28-42).

[32:27]  ⁷⁴ tn Heb “anger.”

[32:27]  ⁷⁵ tn Heb “lest.”

[32:27]  ⁷⁶ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[13:6]  ⁷⁷ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ⁷⁸ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ⁷⁹ tn Heb “fathers” (also in v. 17).

[13:6]  ⁸⁰ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[29:18]  ⁸¹ tn Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה (la’anah) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”

[5:26]  ⁸² tn Heb “who is there of all flesh.”

[26:7]  ⁸³ tn Heb “the Lord.” See note on “he” in 26:2.

[3:11]  ⁸⁴ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ⁸⁵ tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

[3:11]  ⁸⁶ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ⁸⁷ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

[3:11]  ⁸⁸ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

[3:11]  ⁸⁹ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ⁹⁰ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[26:3]  ⁹¹ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ⁹² tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ⁹³ tn Heb “swore on oath.”

[26:3]  ⁹⁴ tn Heb “fathers” (also in vv. 7, 15).

[1:24]  ⁹⁵ tn Or “the Wadi Eshcol” (so NAB).

[1:24]  sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.

[3:10]  ⁹⁶ sn Salecah. Today this is known as Salkhad, in Jordan, about 31 mi (50 km) east of the Jordan River in the Hauran Desert.

[3:10]  ⁹⁷ sn Edrei. See note on this term in 3:1.

[18:21]  ⁹⁸ tn Heb “in your heart.”

[18:21]  ⁹⁹ tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one.

[1:46]  ¹⁰⁰ tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.

[2:24]  ¹⁰¹ sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.

[10:18]  ¹⁰² tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.”

[18:15]  ¹⁰³ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

[18:15]  tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17.

[33:2]  ¹⁰⁴ tn Or “rose like the sun” (NCV, TEV).

[33:2]  ¹⁰⁵ tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

[33:2]  tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

[33:2]  ¹⁰⁶ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

[33:2]  ¹⁰⁷ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

[33:2]  ¹⁰⁸ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

[3:5]  ¹⁰⁹ tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.

[3:5]  ¹¹⁰ tn The Hebrew term פְּרָזִי (pÿraziy) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).

[12:5]  ¹¹¹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[12:5]  ¹¹² tc Some scholars, on the basis of v. 11, emend the MT reading שִׁכְנוֹ (shikhno, “his residence”) to the infinitive construct לְשָׁכֵן (lÿshakhen, “to make [his name] to dwell”), perhaps with the 3rd person masculine singular sf לְשַׁכְּנוֹ (lÿshakÿno, “to cause it to dwell”). Though the presupposed nounשֵׁכֶן (shekhen) is nowhere else attested, the parallel here with שַׁמָּה (shammah, “there”) favors retaining the MT as it stands.

[13:9]  ¹¹³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

[13:9]  ¹¹⁴ tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

[26:8]  ¹¹⁵ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[33:3]  ¹¹⁶ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ¹¹⁷ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ¹¹⁸ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ¹¹⁹ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ¹²⁰ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[1:39]  ¹²¹ tn Heb “would be a prey.”

[1:39]  ¹²² sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[6:3]  ¹²³ tn Heb “may multiply greatly” (so NASB, NRSV); the words “in number” have been supplied in the translation for clarity.

[6:3]  ¹²⁴ tn Heb “fathers” (also in vv. 10, 18, 23).

[22:21]  ¹²⁵ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ¹²⁶ tn Heb “burn.” See note on Deut 21:21.

[26:2]  ¹²⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹²⁸ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[8:3]  ¹²⁹ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ¹³⁰ tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ¹³¹ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ¹³² tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ¹³³ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).