Deuteronomy 28:67

28:67 In the morning you will say, ‘If only it were evening!’ And in the evening you will say, ‘I wish it were morning!’ because of the things you will fear and the things you will see.

Deuteronomy 4:7

4:7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him?

Deuteronomy 5:26

5:26 Who is there from the entire human race ¹  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Deuteronomy 9:2

9:2 They include the Anakites, ²  a numerous ³  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Deuteronomy 21:1

Laws Concerning Unsolved Murder

21:1 If a homicide victim ⁴  should be found lying in a field in the land the Lord your God is giving you, ⁵  and no one knows who killed ⁶  him,

Deuteronomy 30:12-13

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?” 30:13 And it is not across the sea, as though one must say, “Who will cross over to the other side of the sea and get it for us and proclaim it to us so we may obey it?”

Deuteronomy 33:8

Blessing on Levi

33:8 Of Levi he said:

Your Thummim and Urim ⁷  belong to your godly one, ⁸ 

whose authority you challenged at Massah, ⁹ 

and with whom you argued at the waters of Meribah. ¹⁰ 

Deuteronomy 3:24

3:24 “O, Lord God, ¹¹  you have begun to show me ¹²  your greatness and strength. ¹³  (What god in heaven or earth can rival your works and mighty deeds?)

Deuteronomy 5:29

5:29 If only it would really be their desire to fear me and obey ¹⁴  all my commandments in the future, so that it may go well with them and their descendants forever.

Deuteronomy 11:4

11:4 or what he did to the army of Egypt, including their horses and chariots, when he made the waters of the Red Sea ¹⁵  overwhelm them while they were pursuing you and he ¹⁶  annihilated them. ¹⁷ 

Deuteronomy 20:5

20:5 Moreover, the officers are to say to the troops, ¹⁸  “Who among you ¹⁹  has built a new house and not dedicated ²⁰  it? He may go home, lest he die in battle and someone else ²¹  dedicate it.

Deuteronomy 20:8

20:8 In addition, the officers are to say to the troops, “Who among you is afraid and fainthearted? He may go home so that he will not make his fellow soldier’s ²²  heart as fearful ²³  as his own.”

Deuteronomy 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

[5:26]  ¹ tn Heb “who is there of all flesh.”

[9:2]  ¹ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ² tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[21:1]  ¹ tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18).

[21:1]  ² tn The Hebrew text includes “to possess it,” but this has not been included in the translation for stylistic reasons.

[21:1]  ³ tn Heb “struck,” but in context a fatal blow is meant; cf. NLT “who committed the murder.”

[33:8]  ¹ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

[33:8]  ² tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

[33:8]  ³ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

[33:8]  ⁴ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.

[3:24]  ¹ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ² tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ³ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[5:29]  ¹ tn Heb “keep” (so KJV, NAB, NIV, NRSV).

[11:4]  ¹ tn Heb “Reed Sea.” “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See note on the term “Red Sea” in Exod 13:18.

[11:4]  ² tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[11:4]  ³ tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action.

[20:5]  ¹ tn Heb “people” (also in vv. 8, 9).

[20:5]  ² tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

[20:5]  ³ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

[20:5]  ⁴ tn Heb “another man.”

[20:8]  ¹ tn Heb “his brother’s.”

[20:8]  ² tn Heb “melted.”