Deuteronomy 1:30

1:30 The Lord your God is about to go ¹  ahead of you; he will fight for you, just as you saw him do in Egypt ² 

Deuteronomy 2:34

2:34 At that time we seized all his cities and put every one of them ³  under divine judgment, ⁴  including even the women and children; we left no survivors.

Deuteronomy 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. ⁵ 

Deuteronomy 7:10

7:10 but who pays back those who hate ⁶  him as they deserve and destroys them. He will not ignore ⁷  those who hate him but will repay them as they deserve!

Deuteronomy 10:3

10:3 So I made an ark of acacia ⁸  wood and carved out two stone tablets just like the first ones. Then I went up the mountain with the two tablets in my hands.

Deuteronomy 11:12

11:12 a land the Lord your God looks after. ⁹  He is constantly attentive to it ¹⁰  from the beginning to the end of the year. ¹¹ 

Deuteronomy 13:9

13:9 Instead, you must kill him without fail! ¹²  Your own hand must be the first to strike him, ¹³  and then the hands of the whole community.

Deuteronomy 15:12

Release of Debt Slaves

15:12 If your fellow Hebrew ¹⁴  – whether male or female ¹⁵  – is sold to you and serves you for six years, then in the seventh year you must let that servant ¹⁶  go free. ¹⁷ 

Deuteronomy 17:18

17:18 When he sits on his royal throne he must make a copy of this law ¹⁸  on a scroll ¹⁹  given to him by the Levitical priests.

Deuteronomy 19:12

19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger ²⁰  to die.

Deuteronomy 21:3

21:3 Then the elders of the city nearest to the corpse ²¹  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Deuteronomy 22:8

22:8 If you build a new house, you must construct a guard rail ²²  around your roof to avoid being culpable ²³  in the event someone should fall from it.

Deuteronomy 25:3

25:3 The judge ²⁴  may sentence him to forty blows, ²⁵  but no more. If he is struck with more than these, you might view your fellow Israelite ²⁶  with contempt.

Deuteronomy 28:49

28:49 The Lord will raise up a distant nation against you, one from the other side of the earth ²⁷  as the eagle flies, ²⁸  a nation whose language you will not understand,

Deuteronomy 28:62

28:62 There will be very few of you left, though at one time you were as numerous as the stars in the sky, ²⁹  because you will have disobeyed ³⁰  the Lord your God.

Deuteronomy 30:12

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?”

Deuteronomy 33:3

33:3 Surely he loves the people; ³¹ 

all your holy ones ³²  are in your power. ³³ 

And they sit ³⁴  at your feet,

each receiving ³⁵  your words.

[1:30]  ¹ 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]  ² tn Heb “according to all which he did for you in Egypt before your eyes.”

[2:34]  ³ tn Heb “every city of men.” This apparently identifies the cities as inhabited.

[2:34]  ⁴ 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.

[3:3]  ⁵ tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.

[7:10]  ⁷ 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]  ⁸ tn Heb “he will not hesitate concerning.”

[10:3]  ⁹ sn Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. See F. N. Hepper, Illustrated Encyclopedia of Bible Plants, 63.

[11:12]  ¹¹ tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall.

[11:12]  ¹² tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.”

[11:12]  ¹³ sn From the beginning to the end of the year. This refers to the agricultural year that was marked by the onset of the heavy rains, thus the autumn. See note on the phrase “the former and the latter rains” in v. 14.

[13:9]  ¹³ 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]  ¹⁴ 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.

[15:12]  ¹⁵ sn Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Gen 14:13; 39:14, 17; 41:12; Exod 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sam 4:6; Jonah 1:9). Thus, here and in the parallel passage in Exod 21:2-6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15.

[15:12]  ¹⁶ tn Heb “your brother, a Hebrew (male) or Hebrew (female).”

[15:12]  ¹⁷ tn Heb “him.” The singular pronoun occurs throughout the passage.

[15:12]  ¹⁸ tn The Hebrew text includes “from you.”

[17:18]  ¹⁷ tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.

[17:18]  ¹⁸ tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.

[19:12]  ¹⁹ tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.

[21:3]  ²¹ tn Heb “slain [one].”

[22:8]  ²³ tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”

[22:8]  ²⁴ tn Heb “that you not place bloodshed in your house.”

[25:3]  ²⁵ tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.

[25:3]  ²⁶ tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.

[25:3]  ²⁷ tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”

[28:49]  ²⁷ tn Heb “from the end of the earth.”

[28:49]  ²⁸ tn Some translations understand this to mean “like an eagle swoops down” (e.g., NAB, NASB, NIV, NRSV, NLT), comparing the swift attack of an eagle to the attack of the Israelites’ enemies.

[28:62]  ²⁹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[28:62]  ³⁰ tn Heb “have not listened to the voice of.”

[33:3]  ³¹ 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]  ³² 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]  ³³ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ³⁴ 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]  ³⁵ 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.