Ulangan 5:20

5:20 You must not offer false testimony against another. ¹ 

Ulangan 17:6

17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness.

Ulangan 19:15-16

19:15 A single witness may not testify ²  against another person for any trespass or sin that he commits. A matter may be legally established ³  only on the testimony of two or three witnesses. 19:16 If a false ⁴  witness testifies against another person and accuses him of a crime, ⁵ 

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 19:18

19:18 The judges will thoroughly investigate the matter, and if the witness should prove to be false and to have given false testimony against the accused, ⁶ 

Ulangan 17:7

17:7 The witnesses ⁷  must be first to begin the execution, and then all the people ⁸  are to join in afterward. In this way you will purge evil from among you.

Ulangan 31:28

31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them.

Ulangan 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against the Israelites!

Ulangan 4:45

4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt,

Ulangan 4:26

4:26 I invoke heaven and earth as witnesses against you ⁹  today that you will surely and swiftly be removed ¹⁰  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ¹¹  annihilated.

Ulangan 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Ulangan 32:46

32:46 he said to them, “Keep in mind all the words I am solemnly proclaiming to you today; you must command your children to observe carefully all the words of this law.

Ulangan 7:19

7:19 the great judgments ¹²  you saw, the signs and wonders, the strength and power ¹³  by which he ¹⁴  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 31:21

31:21 Then when ¹⁵  many disasters and distresses overcome them ¹⁶  this song will testify against them, ¹⁷  for their ¹⁸  descendants will not forget it. ¹⁹  I know the ²⁰  intentions they have in mind ²¹  today, even before I bring them ²²  to the land I have promised.”

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ²³  to your children who have not personally experienced the judgments ²⁴  of the Lord your God, which revealed ²⁵  his greatness, strength, and power. ²⁶ 

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ²⁷  and we have heard him speak from the middle of the fire. It is now clear to us ²⁸  that God can speak to human beings and they can keep on living.

Ulangan 28:34

28:34 You will go insane from seeing all this.

Ulangan 11:7

11:7 I am speaking to you ²⁹  because you are the ones who saw all the great deeds of the Lord!

Ulangan 10:21

10:21 He is the one you should praise; ³⁰  he is your God, the one who has done these great and awesome things for you that you have seen.

Ulangan 28:32

28:32 Your sons and daughters will be given to another people while you look on in vain all day, and you will be powerless to do anything about it. ³¹ 

Ulangan 29:3

29:3 Your eyes have seen the great judgments, ³²  those signs and mighty wonders.

Ulangan 1:31

1:31 and in the desert, where you saw him ³³  carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.”

Ulangan 7:10

7:10 but who pays back those who hate ³⁴  him as they deserve and destroys them. He will not ignore ³⁵  those who hate him but will repay them as they deserve!

Ulangan 28:67

28:67 In the morning you will say, ‘If only it were evening!’ And in the evening you will say, ‘I wish it were morning!’ because of the things you will fear and the things you will see.

Ulangan 4:34

4:34 Or has God ³⁶  ever before tried to deliver ³⁷  a nation from the middle of another nation, accompanied by judgments, ³⁸  signs, wonders, war, strength, power, ³⁹  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 6:17

6:17 Keep his ⁴⁰  commandments very carefully, ⁴¹  as well as the stipulations and statutes he commanded you to observe.

Ulangan 6:20

Exhortation to Remember the Past

6:20 When your children ⁴²  ask you later on, “What are the stipulations, statutes, and ordinances that the Lord our God commanded you?”

Ulangan 19:20

19:20 The rest of the people will hear and become afraid to keep doing such evil among you.

Ulangan 28:60

28:60 He will infect you with all the diseases of Egypt ⁴³  that you dreaded, and they will persistently afflict you. ⁴⁴ 

Ulangan 1:30

1:30 The Lord your God is about to go ⁴⁵  ahead of you; he will fight for you, just as you saw him do in Egypt ⁴⁶ 

Ulangan 6:22

6:22 And he ⁴⁷  brought signs and great, devastating wonders on Egypt, on Pharaoh, and on his whole family ⁴⁸  before our very eyes.

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 8:19

8:19 Now if you forget the Lord your God at all ⁴⁹  and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated.

Ulangan 9:16

9:16 When I looked, you had indeed sinned against the Lord your God and had cast for yourselves a metal calf; ⁵⁰  you had quickly turned aside from the way he ⁵¹  had commanded you!

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁵²  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 9:3

9:3 Understand today that the Lord your God who goes before you is a devouring fire; he will defeat and subdue them before you. You will dispossess and destroy them quickly just as he ⁵³  has told you.

Ulangan 25:9

25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. ⁵⁴  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ⁵⁵ 

[5:20]  ¹ tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20.

[19:15]  ² tn Heb “rise up” (likewise in v. 16).

[19:15]  ³ tn Heb “may stand.”

[19:16]  ⁴ tn Heb “violent” (חָמָס, khamas). This is a witness whose motivation from the beginning is to do harm to the accused and who, therefore, resorts to calumny and deceit. See I. Swart and C. VanDam, NIDOTTE 2:177-80.

[19:16]  ⁵ tn Or “rebellion.” Rebellion against God’s law is in view (cf. NAB “of a defection from the law”).

[19:18]  ⁶ tn Heb “his brother” (also in the following verse).

[17:7]  ⁷ tn Heb “the hand of the witnesses.” This means the two or three witnesses are to throw the first stones (cf. NCV, TEV, CEV, NLT).

[17:7]  ⁸ tn Heb “the hand of all the people.”

[4:26]  ⁹ sn I invoke heaven and earth as witnesses against you. This stock formula introduces what is known form-critically as a רִיב (riv) or controversy pattern. It is commonly used in the ancient Near Eastern world in legal contexts and in the OT as a forensic or judicial device to draw attention to Israel’s violation of the Lord’s covenant with them (see Deut 30:19; Isa 1:2; 3:13; Jer 2:9). Since court proceedings required the testimony of witnesses, the Lord here summons heaven and earth (that is, all creation) to testify to his faithfulness, Israel’s disobedience, and the threat of judgment.

[4:26]  ¹⁰ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ¹¹ tn Or “be completely” (so NCV, TEV). It is not certain here if the infinitive absolute indicates the certainty of the following action (cf. NIV) or its degree.

[7:19]  ¹² tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ¹³ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ¹⁴ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[31:21]  ¹⁵ tn Heb “Then it will come to pass that.”

[31:21]  ¹⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ¹⁷ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ¹⁸ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ¹⁹ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ²⁰ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ²¹ tn Heb “which he is doing.”

[31:21]  ²² tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[11:2]  ²³ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ²⁴ tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ²⁵ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ²⁶ tn Heb “his strong hand and his stretched-out arm.”

[5:24]  ²⁷ tn Heb “his glory and his greatness.”

[5:24]  ²⁸ tn Heb “this day we have seen.”

[11:7]  ²⁹ tn On the addition of these words in the translation see note on “They did not see” in v. 3.

[10:21]  ³⁰ tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).

[28:32]  ³¹ tn Heb “and there will be no power in your hand”; NCV “there will be nothing you can do.”

[29:3]  ³² tn Heb “testings.” This is a reference to the plagues; see note at 4:34.

[1:31]  ³³ tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons.

[7:10]  ³⁴ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ³⁵ tn Heb “he will not hesitate concerning.”

[4:34]  ³⁶ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ³⁷ tn Heb “tried to go to take for himself.”

[4:34]  ³⁸ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ³⁹ tn Heb “by strong hand and by outstretched arm.”

[6:17]  ⁴⁰ tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[6:17]  ⁴¹ tn The Hebrew text uses the infinitive absolute before the finite verb to emphasize the statement. The imperfect verbal form is used here with an obligatory nuance that can be captured in English through the imperative. Cf. NASB, NRSV “diligently keep (obey NLT).”

[6:20]  ⁴² tn Heb “your son.”

[28:60]  ⁴³ 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]  ⁴⁴ tn Heb “will cling to you” (so NIV); NLT “will claim you.”

[1:30]  ⁴⁵ tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).

[1:30]  ⁴⁶ tn Heb “according to all which he did for you in Egypt before your eyes.”

[6:22]  ⁴⁷ tn Heb “the Lord.” See note on the word “his” in v. 17.

[6:22]  ⁴⁸ tn Heb “house,” referring to the entire household.

[8:19]  ⁴⁹ tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).

[9:16]  ⁵⁰ tn On the phrase “metal calf,” see note on the term “metal image” in v. 12.

[9:16]  ⁵¹ tn Heb “the Lord.” See note on “he” in 9:3.

[4:9]  ⁵² tn Heb “watch yourself and watch your soul carefully.”

[9:3]  ⁵³ tn Heb “the Lord.” The pronoun has been used in the translation in keeping with contemporary English style to avoid redundancy.

[25:9]  ⁵⁴ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

[25:9]  ⁵⁵ tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”