Deuteronomy 1:27

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

Deuteronomy 2:12

2:12 Previously the Horites ²  lived in Seir but the descendants of Esau dispossessed and destroyed them and settled in their place, just as Israel did to the land it came to possess, the land the Lord gave them.) ³ 

Deuteronomy 2:22

2:22 This is exactly what he did for the descendants of Esau who lived in Seir when he destroyed the Horites before them so that they could dispossess them and settle in their area to this very day.

Deuteronomy 4:26

4:26 I invoke heaven and earth as witnesses against you ⁴  today that you will surely and swiftly be removed ⁵  from the very land you are about to cross the Jordan to possess. You will not last long there because you will surely be ⁶  annihilated.

Deuteronomy 6:15

6:15 for the Lord your God, who is present among you, is a jealous God and his anger will erupt against you and remove you from the land. ⁷ 

Deuteronomy 7:16

Exhortation to Destroy Canaanite Paganism

7:16 You must destroy ⁸  all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship ⁹  their gods, for that will be a snare to you.

Deuteronomy 7:24

7:24 He will hand over their kings to you and you will erase their very names from memory. ¹⁰  Nobody will be able to resist you until you destroy them.

Deuteronomy 8:19

8:19 Now if you forget the Lord your God at all ¹¹  and follow other gods, worshiping and prostrating yourselves before them, I testify to you today that you will surely be annihilated.

Deuteronomy 9:26

9:26 I prayed to him: ¹²  O, Lord God, ¹³  do not destroy your people, your valued property ¹⁴  that you have powerfully redeemed, ¹⁵  whom you brought out of Egypt by your strength. ¹⁶ 

Deuteronomy 10:10

10:10 As for me, I stayed at the mountain as I did the first time, forty days and nights. The Lord listened to me that time as well and decided not to destroy you.

Deuteronomy 12:30

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”

Deuteronomy 20:20

20:20 However, you may chop down any tree you know is not suitable for food, ¹⁷  and you may use it to build siege works ¹⁸  against the city that is making war with you until that city falls.

Deuteronomy 28:20

Curses by Disease and Drought

28:20 “The Lord will send on you a curse, confusing you and opposing you ¹⁹  in everything you undertake ²⁰  until you are destroyed and quickly perish because of the evil of your deeds, in that you have forsaken me. ²¹ 

Deuteronomy 28:45

28:45 All these curses will fall on you, pursuing and overtaking you until you are destroyed, because you would not obey the Lord your God by keeping his commandments and statutes that he has given ²²  you.

Deuteronomy 29:19

29:19 When such a person ²³  hears the words of this oath he secretly ²⁴  blesses himself ²⁵  and says, “I will have peace though I continue to walk with a stubborn spirit.” ²⁶  This will destroy ²⁷  the watered ground with the parched. ²⁸ 

Deuteronomy 31:3

31:3 As for the Lord your God, he is about to cross over before you; he will destroy these nations before you and dispossess them. As for Joshua, he is about to cross before you just as the Lord has said.

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

[2:12]  ² sn Horites. Most likely these are the same as the well-known people of ancient Near Eastern texts described as Hurrians. They were geographically widespread and probably non-Semitic. Genesis speaks of them as the indigenous peoples of Edom that Esau expelled (Gen 36:8-19, 31-43) and also as among those who confronted the kings of the east (Gen 14:6).

[2:12]  ³ tn Most modern English versions, beginning with the ASV (1901), regard vv. 10-12 as parenthetical to the narrative.

[4:26]  ³ 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]  ⁴ tn Or “be destroyed”; KJV “utterly perish”; NLT “will quickly disappear”; CEV “you won’t have long to live.”

[4:26]  ⁵ 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.

[6:15]  ⁴ tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.”

[7:16]  ⁵ tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”

[7:16]  ⁶ tn Or “serve” (so KJV, NIV, NRSV).

[7:24]  ⁶ tn Heb “you will destroy their name from under heaven” (cf. KJV); NRSV “blot out their name from under heaven.”

[8:19]  ⁷ tn Heb “if forgetting, you forget.” The infinitive absolute is used for emphasis; the translation indicates this with the words “at all” (cf. KJV).

[9:26]  ⁸ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ⁹ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ¹⁰ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ¹¹ tn Heb “you have redeemed in your greatness.”

[9:26]  ¹² tn Heb “by your strong hand.”

[20:20]  ⁹ tn Heb “however, a tree which you know is not a tree for food you may destroy and cut down.”

[20:20]  ¹⁰ tn Heb “[an] enclosure.” The term מָצוֹר (matsor) may refer to encircling ditches or to surrounding stagings. See R. de Vaux, Ancient Israel, 238.

[28:20]  ¹⁰ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

[28:20]  ¹¹ tn Heb “in all the stretching out of your hand.”

[28:20]  ¹² tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

[28:45]  ¹¹ tn Heb “commanded”; NAB, NIV, TEV “he gave you.”

[29:19]  ¹² tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ¹³ tn Heb “in his heart.”

[29:19]  ¹⁴ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ¹⁵ tn Heb “heart.”

[29:19]  ¹⁶ tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ¹⁷ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”