Deuteronomy 1:8

1:8 Look! I have already given the land to you. ¹  Go, occupy the territory that I, ²  the Lord, promised ³  to give to your ancestors ⁴  Abraham, Isaac, and Jacob, and to their descendants.” ⁵ 

Deuteronomy 2:14

2:14 Now the length of time it took for us to go from Kadesh Barnea to the crossing of Wadi Zered was thirty-eight years, time for all the military men of that generation to die, just as the Lord had vowed to them.

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 7:8

7:8 Rather it is because of his ⁶  love ⁷  for you and his faithfulness to the promise ⁸  he solemnly vowed ⁹  to your ancestors ¹⁰  that the Lord brought you out with great power, ¹¹  redeeming ¹²  you from the place of slavery, from the power ¹³  of Pharaoh king of Egypt.

Deuteronomy 7:12-13

Promises of Good for Covenant Obedience

7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you ¹⁴  as he promised ¹⁵  your ancestors. 7:13 He will love and bless you, and make you numerous. He will bless you with many children, ¹⁶  with the produce of your soil, your grain, your new wine, your oil, the offspring of your oxen, and the young of your flocks in the land which he promised your ancestors to give you.

Deuteronomy 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ¹⁷  I am giving ¹⁸  you today so that you may live, increase in number, ¹⁹  and go in and occupy the land that the Lord promised to your ancestors. ²⁰ 

Deuteronomy 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ²¹  even as he has to this day.

Deuteronomy 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ²²  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ²³  made on oath to your ancestors, ²⁴  to Abraham, Isaac, and Jacob.

Deuteronomy 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ²⁵  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.

Deuteronomy 26:3

26:3 You must go to the priest in office at that time and say to him, “I declare today to the Lord your ²⁶  God that I have come into the land that the Lord ²⁷  promised ²⁸  to our ancestors ²⁹  to give us.”

Deuteronomy 29:13

29:13 Today he will affirm that you are his people and that he is your God, ³⁰  just as he promised you and as he swore by oath to your ancestors ³¹  Abraham, Isaac, and Jacob.

Deuteronomy 30:20

30:20 I also call on you ³²  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ³³  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Deuteronomy 31:7

31:7 Then Moses called out to Joshua ³⁴  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, ³⁵  and you will enable them to inherit it.

[1:8]  ¹ tn Heb “I have placed before you the land.”

[1:8]  ² tn Heb “the Lord.” Since the Lord is speaking, it is preferable for clarity to supply the first person pronoun in the translation.

[1:8]  ³ tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.

[1:8]  ⁴ tn Heb “fathers” (also in vv. 11, 21, 35).

[1:8]  ⁵ tn Heb “their seed after them.”

[7:8]  ⁶ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁷ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁸ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁹ tn Heb “swore on oath.”

[7:8]  ¹⁰ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ¹¹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ¹² sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ¹³ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[7:12]  ¹¹ tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.

[7:12]  ¹² tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”

[7:13]  ¹⁶ tn Heb “will bless the fruit of your womb” (so NAB, NIV, NRSV).

[8:1]  ²¹ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ²² tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ²³ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ²⁴ tn Heb “fathers” (also in vv. 16, 18).

[8:18]  ²⁶ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[9:5]  ³¹ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ³² tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ³³ tn Heb “fathers.”

[13:17]  ³⁶ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

[26:3]  ⁴¹ tc For the MT reading “your God,” certain LXX mss have “my God,” a contextually superior rendition followed by some English versions (e.g., NAB, NASB, TEV). Perhaps the text reflects dittography of the kaf (כ) at the end of the word with the following preposition כִּי (ki).

[26:3]  ⁴² tc The Syriac adds “your God” to complete the usual formula.

[26:3]  ⁴³ tn Heb “swore on oath.”

[26:3]  ⁴⁴ tn Heb “fathers” (also in vv. 7, 15).

[29:13]  ⁴⁶ tn Heb “in order to establish you today to him for a people and he will be to you for God.” Verses 10-13 are one long sentence in Hebrew. The translation divides this into two sentences for stylistic reasons.

[29:13]  ⁴⁷ tn Heb “fathers” (also in v. 25).

[30:20]  ⁵¹ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ⁵² tn Heb “he is your life and the length of your days to live.”

[31:7]  ⁵⁶ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁵⁷ tn Heb “fathers” (also in v. 20).