Deuteronomy 1:29

1:29 So I responded to you, “Do not be terrified ¹  of them!

Deuteronomy 3:22

3:22 Do not be afraid of them, for the Lord your God will personally fight for you.”

Deuteronomy 5:7

5:7 You must not have any other gods ²  besides me. ³ 

Deuteronomy 6:16

Exhortation to Obey the Lord Exclusively

6:16 You must not put the Lord your God to the test as you did at Massah. ⁴ 

Deuteronomy 10:16

10:16 Therefore, cleanse ⁵  your heart and stop being so stubborn! ⁶ 

Deuteronomy 12:16

12:16 However, you must not eat blood – pour it out on the ground like water.

Deuteronomy 14:12

14:12 These are the ones you may not eat: the eagle, ⁷  the vulture, ⁸  the black vulture, ⁹ 

Deuteronomy 14:19

14:19 and any winged thing on the ground are impure to you – they may not be eaten. ¹⁰ 

Deuteronomy 15:13

15:13 If you set them free, you must not send them away empty-handed.

Deuteronomy 23:22

23:22 If you refrain from making a vow, it will not be sinful.

Deuteronomy 24:6

24:6 One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. ¹¹ 

Deuteronomy 24:12

24:12 If the person is poor you may not use what he gives you as security for a covering. ¹² 

Deuteronomy 25:13-14

25:13 You must not have in your bag different stone weights, ¹³  a heavy and a light one. ¹⁴  25:14 You must not have in your house different measuring containers, ¹⁵  a large and a small one.

Deuteronomy 32:5

32:5 His people have been unfaithful ¹⁶  to him;

they have not acted like his children ¹⁷  – this is their sin. ¹⁸ 

They are a perverse ¹⁹  and deceitful generation.

[1:29]  ¹ tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.

[5:7]  ² tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.

[5:7]  ³ tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.

[6:16]  ³ sn The place name Massah (מַסָּה, massah) derives from a root (נָסָה, nasah) meaning “to test; to try.” The reference here is to the experience in the Sinai desert when Moses struck the rock to obtain water (Exod 17:1-2). The complaining Israelites had, thus, “tested” the Lord, a wickedness that gave rise to the naming of the place (Exod 17:7; cf. Deut 9:22; 33:8).

[10:16]  ⁴ tn Heb “circumcise the foreskin of” (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision (Gen 17:9-14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26).

[10:16]  ⁵ tn Heb “your neck do not harden again.” See note on the word “stubborn” in Deut 9:6.

[14:12]  ⁵ tn NEB “the griffon-vulture.”

[14:12]  ⁶ tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.

[14:12]  ⁷ tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.

[14:19]  ⁶ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

[24:6]  ⁷ sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.

[24:12]  ⁸ tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”

[25:13]  ⁹ tn Heb “a stone and a stone.” The repetition of the singular noun here expresses diversity, as the following phrase indicates. See IBHS 116 §7.2.3c.

[25:13]  ¹⁰ tn Heb “a large and a small,” but since the issue is the weight, “a heavy and a light one” conveys the idea better in English.

[25:14]  ¹⁰ tn Heb “an ephah and an ephah.” An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 §7.2.3c.

[32:5]  ¹¹ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

[32:5]  ¹² tn Heb “(they are) not his sons.”

[32:5]  ¹³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

[32:5]  ¹⁴ tn Heb “twisted,” “crooked.” See Ps 18:26.