Deuteronomy 1:7

1:7 Get up now, ¹  resume your journey, heading for ²  the Amorite hill country, to all its areas ³  including the arid country, ⁴  the highlands, the Shephelah, ⁵  the Negev, ⁶  and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates.

Deuteronomy 1:17

1:17 They ⁷  must not discriminate in judgment, but hear the lowly ⁸  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Deuteronomy 1:19

1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea.

Deuteronomy 2:7

2:7 All along the way I, the Lord your God, ⁹  have blessed your every effort. ¹⁰  I have ¹¹  been attentive to ¹²  your travels through this great wasteland. These forty years I have ¹³  been with you; you have lacked for nothing.’”

Deuteronomy 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ¹⁴  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ¹⁵  people.”

Deuteronomy 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ¹⁶  on the earth, and ask ¹⁷  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Deuteronomy 4:34

4:34 Or has God ¹⁸  ever before tried to deliver ¹⁹  a nation from the middle of another nation, accompanied by judgments, ²⁰  signs, wonders, war, strength, power, ²¹  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Deuteronomy 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ²²  Then he inscribed the words ²³  on two stone tablets and gave them to me.

Deuteronomy 6:10

Exhortation to Worship the Lord Exclusively

6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build,

Deuteronomy 7:19

7:19 the great judgments ²⁴  you saw, the signs and wonders, the strength and power ²⁵  by which he ²⁶  brought you out – thus the Lord your God will do to all the people you fear.

Deuteronomy 10:17

10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,

Deuteronomy 18:16

18:16 This accords with what happened at Horeb in the day of the assembly. You asked the Lord your God: “Please do not make us hear the voice of the Lord our ²⁷  God any more or see this great fire any more lest we die.”

Deuteronomy 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ²⁸  Aramean ²⁹  was my ancestor, ³⁰  and he went down to Egypt and lived there as a foreigner with a household few in number, ³¹  but there he became a great, powerful, and numerous people.

Deuteronomy 27:2

27:2 When you cross the Jordan River ³²  to the land the Lord your God is giving you, you must erect great stones and cover ³³  them with plaster.

[1:7]  ¹ tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”

[1:7]  ² tn Heb “go (to).”

[1:7]  ³ tn Heb “its dwelling places.”

[1:7]  ⁴ tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).

[1:7]  ⁵ tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”

[1:7]  ⁶ sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.

[1:17]  ⁷ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ⁸ tn Heb “the small,” but referring to social status, not physical stature.

[2:7]  ¹³ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ¹⁴ tn Heb “all the work of your hands.”

[2:7]  ¹⁵ tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ¹⁶ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ¹⁷ tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[4:6]  ¹⁹ tn Heb “it is wisdom and understanding.”

[4:6]  ²⁰ tn Heb “wise and understanding.”

[4:32]  ²⁵ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ²⁶ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[4:34]  ³¹ 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]  ³² tn Heb “tried to go to take for himself.”

[4:34]  ³³ 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]  ³⁴ tn Heb “by strong hand and by outstretched arm.”

[5:22]  ³⁷ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ³⁸ tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[7:19]  ⁴³ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ⁴⁴ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ⁴⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[18:16]  ⁴⁹ tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[26:5]  ⁵⁵ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ⁵⁶ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁵⁷ tn Heb “father.”

[26:5]  ⁵⁸ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[27:2]  ⁶¹ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

[27:2]  ⁶² tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.