Deuteronomy 12:8

12:8 You must not do like we are doing here today, with everyone ¹  doing what seems best to him,

Deuteronomy 18:7

18:7 and serves in the name of the Lord his God like his fellow Levites who stand there before the Lord.

Deuteronomy 31:5

31:5 The Lord will deliver them over to you and you will do to them according to the whole commandment I have given you.

Deuteronomy 1:30

1:30 The Lord your God is about to go ²  ahead of you; he will fight for you, just as you saw him do in Egypt ³ 

Deuteronomy 4:8

4:8 And what other great nation has statutes and ordinances as just ⁴  as this whole law ⁵  that I am about to share with ⁶  you today?

Deuteronomy 17:10

17:10 You must then do as they have determined at that place the Lord chooses. Be careful to do just as you are taught.

Deuteronomy 20:18

20:18 so that they cannot teach you all the abhorrent ways they worship ⁷  their gods, causing you to sin against the Lord your God.

Deuteronomy 24:8

Respect for Human Dignity

24:8 Be careful during an outbreak of leprosy to follow precisely ⁸  all that the Levitical priests instruct you; as I have commanded them, so you should do.

Deuteronomy 29:21

29:21 The Lord will single him out ⁹  for judgment ¹⁰  from all the tribes of Israel according to all the curses of the covenant written in this scroll of the law.

Deuteronomy 30:2

30:2 Then if you and your descendants ¹¹  turn to the Lord your God and obey him with your whole mind and being ¹²  just as ¹³  I am commanding you today,

Deuteronomy 1:3

1:3 However, it was not until ¹⁴  the first day of the eleventh month ¹⁵  of the fortieth year ¹⁶  that Moses addressed the Israelites just as ¹⁷  the Lord had instructed him to do.

Deuteronomy 1:41

Unsuccessful Conquest of Canaan

1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country.

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 9:10

9:10 The Lord gave me the two stone tablets, written by the very finger ²²  of God, and on them was everything ²³  he ²⁴  said to you at the mountain from the midst of the fire at the time of that assembly.

Deuteronomy 17:14

Provision for Kingship

17:14 When you come to the land the Lord your God is giving you and take it over and live in it and then say, “I will select a king like all the nations surrounding me,”

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 ²⁵  God any more or see this great fire any more lest we die.”

Deuteronomy 26:13-14

26:13 Then you shall say before the Lord your God, “I have removed the sacred offering ²⁶  from my house and given it to the Levites, the resident foreigners, the orphans, and the widows just as you have commanded me. ²⁷  I have not violated or forgotten your commandments. 26:14 I have not eaten anything when I was in mourning, or removed any of it while ceremonially unclean, or offered any of it to the dead; ²⁸  I have obeyed you ²⁹  and have done everything you have commanded me.

[12:8]  ¹ tn Heb “a man.”

[1:30]  ² 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]  ³ tn Heb “according to all which he did for you in Egypt before your eyes.”

[4:8]  ³ tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ⁴ tn The Hebrew phrase הַתּוֹרָה הַזֹּאת (hattorah hazzo’t), in this context, refers specifically to the Book of Deuteronomy. That is, it is the collection of all the חֻקִּים (khuqqim, “statutes,” 4:1) and מִשְׁפָּטִים (mishpatim, “ordinances,” 4:1) to be included in the covenant text. In a full canonical sense, of course, it pertains to the entire Pentateuch or Torah.

[4:8]  ⁵ tn Heb “place before.”

[20:18]  ⁴ tn Heb “to do according to all their abominations which they do for their gods.”

[24:8]  ⁵ tn Heb “to watch carefully and to do.”

[29:21]  ⁶ tn Heb “set him apart.”

[29:21]  ⁷ tn Heb “for evil”; NAB “for doom”; NASB “for adversity”; NIV “for disaster”; NRSV “for calamity.”

[30:2]  ⁷ tn Heb “sons” (so NASB); KJV, ASV, NAB, NIV, NRSV, NLT “children.”

[30:2]  ⁸ tn Or “heart and soul” (also in vv. 6, 10).

[30:2]  ⁹ tn Heb “according to all.”

[1:3]  ⁸ tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.

[1:3]  ⁹ sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.

[1:3]  ¹⁰ sn The fortieth year would be 1406 b.c. according to the “early” date of the exodus. See E. H. Merrill, Kingdom of Priests, 66-75.

[1:3]  ¹¹ tn Heb “according to all which.”

[4:34]  ⁹ 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]  ¹⁰ tn Heb “tried to go to take for himself.”

[4:34]  ¹¹ 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]  ¹² tn Heb “by strong hand and by outstretched arm.”

[9:10]  ¹⁰ sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

[9:10]  ¹¹ tn Heb “according to all the words.”

[9:10]  ¹² tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[18:16]  ¹¹ tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”

[26:13]  ¹² tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away.

[26:13]  ¹³ tn Heb “according to all your commandment that you commanded me.” This has been simplified in the translation for stylistic reasons.

[26:14]  ¹³ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

[26:14]  ¹⁴ tn Heb “the Lord my God.” See note on “he” in 26:2.