Deuteronomy 2:9

2:9 Then the Lord said to me, “Do not harass Moab and provoke them to war, for I will not give you any of their land as your territory. This is because I have given Ar ¹  to the descendants of Lot ²  as their possession.

Deuteronomy 3:2

3:2 The Lord, however, said to me, “Don’t be afraid of him because I have already given him, his whole army, ³  and his land to you. You will do to him exactly what you did to King Sihon of the Amorites who lived in Heshbon.”

Deuteronomy 3:26

3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he ⁴  said to me, “Enough of that! ⁵  Do not speak to me anymore about this matter.

Deuteronomy 5:1

The Opening Exhortation

5:1 Then Moses called all the people of Israel together and said to them: ⁶  “Listen, Israel, to the statutes and ordinances that I am about to deliver to you today; learn them and be careful to keep them!

Deuteronomy 5:28

5:28 When the Lord heard you speaking to me, he ⁷  said to me, “I have heard what these people have said to you – they have spoken well.

Deuteronomy 9:12

9:12 And he said to me, “Get up, go down at once from here because your people whom you brought out of Egypt have sinned! They have quickly turned from the way I commanded them and have made for themselves a cast metal image.” ⁸ 

Deuteronomy 29:2

The Exodus, Wandering, and Conquest Reviewed

29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did ⁹  in the land of Egypt to Pharaoh, all his servants, and his land.

Deuteronomy 31:2

31:2 He said to them, “Today I am a hundred and twenty years old. I am no longer able to get about, ¹⁰  and the Lord has said to me, ‘You will not cross the Jordan.’

Deuteronomy 31:7

31:7 Then Moses called out to Joshua ¹¹  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ¹²  and you will enable them to inherit it.

Deuteronomy 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ¹³  of meeting ¹⁴  so that I can commission him.” ¹⁵  So Moses and Joshua presented themselves in the tent of meeting.

Deuteronomy 31:16

31:16 Then the Lord said to Moses, “You are about to die, ¹⁶  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ¹⁷  are going. They ¹⁸  will reject ¹⁹  me and break my covenant that I have made with them. ²⁰ 

Deuteronomy 31:23

31:23 and the Lord ²¹  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ²² 

Deuteronomy 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.

¹ sn Ar was a Moabite city on the Arnon River east of the Dead Sea. It is mentioned elsewhere in the “Book of the Wars of Yahweh” (Num 21:15; cf. 21:28; Isa 15:1). Here it is synonymous with the whole land of Moab.

² sn The descendants of Lot. Following the destruction of the cities of the plain, Sodom and Gomorrah, as God’s judgment, Lot fathered two sons by his two daughters, namely, Moab and Ammon (Gen 19:30-38). Thus, these descendants of Lot in and around Ar were the Moabites.

³ tn Heb “people.”

⁵ tn Heb “the Lord.” For stylistic reasons the pronoun (“he”) has been used in the translation here.

⁶ tn Heb “much to you” (an idiom).

⁷ tn Heb “and Moses called to all Israel and he said to them”; NAB, NASB, NIV “Moses summoned (convened NRSV) all Israel.”

⁹ tn Heb “the Lord.” See note on “He” in 5:3.

¹¹ tc Heb “a casting.” The MT reads מַסֵּכָה (massekhah, “a cast thing”) but some mss and Smr add עֵגֶל (’egel, “calf”), “a molten calf” or the like (Exod 32:8). Perhaps Moses here omits reference to the calf out of contempt for it.

¹³ tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.

¹⁵ tn Or “am no longer able to lead you” (NIV, NLT); Heb “am no longer able to go out and come in.”

¹⁷ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

¹⁸ tn Heb “fathers” (also in v. 20).

¹⁹ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

²⁰ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

²¹ tn Heb “I will command him.”

²¹ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

²² tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

²³ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

²⁴ tn Or “abandon” (TEV, NLT).

²⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

²³ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

²⁴ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.