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. ¹ 

Deuteronomy 4:7-8

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? 4:8 And what other great nation has statutes and ordinances as just ²  as this whole law ³  that I am about to share with ⁴  you today?

Deuteronomy 4:20

4:20 You, however, the Lord has selected and brought from Egypt, that iron-smelting furnace, ⁵  to be his special people ⁶  as you are today.

Deuteronomy 10:9

10:9 Therefore Levi has no allotment or inheritance ⁷  among his brothers; ⁸  the Lord is his inheritance just as the Lord your God told him.

Deuteronomy 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ⁹  (since they have no allotment or inheritance with you). ¹⁰ 

Deuteronomy 13:8

13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him.

Deuteronomy 15:16

15:16 However, if the servant ¹¹  says to you, “I do not want to leave ¹²  you,” because he loves you and your household, since he is well off with you,

Deuteronomy 17:18

17:18 When he sits on his royal throne he must make a copy of this law ¹³  on a scroll ¹⁴  given to him by the Levitical priests.

Deuteronomy 19:11

19:11 However, suppose a person hates someone else ¹⁵  and stalks him, attacks him, kills him, ¹⁶  and then flees to one of these cities.

Deuteronomy 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ¹⁷  and they both ¹⁸  bear him sons, with the firstborn being the child of the less loved wife.

Deuteronomy 23:2

23:2 A person of illegitimate birth ¹⁹  may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. ²⁰ 

Deuteronomy 24:13

24:13 You must by all means ²¹  return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just ²²  deed by the Lord your God.

Deuteronomy 26:18

26:18 And today the Lord has declared you to be his special people (as he already promised you) so you may keep all his commandments.

Deuteronomy 28:9

28:9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments ²³  and obey him. ²⁴ 

Deuteronomy 33:7

Blessing on Judah

33:7 And this is the blessing ²⁵  to Judah. He said,

Listen, O Lord, to Judah’s voice,

and bring him to his people.

May his power be great,

and may you help him against his foes.

Deuteronomy 33:21

33:21 He has selected the best part for himself,

for the portion of the ruler ²⁶  is set aside ²⁷  there;

he came with the leaders ²⁸  of the people,

he obeyed the righteous laws of the Lord

and his ordinances with Israel.

[3:3]  ¹ tn Heb “was left to him.” The final phrase “to him” is redundant in English and has been left untranslated.

[4:8]  ² tn Or “pure”; or “fair”; Heb “righteous.”

[4:8]  ³ 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]  ⁴ tn Heb “place before.”

[4:20]  ³ tn A כּוּר (kur) was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19); cf. NAB “that iron foundry, Egypt.” The term is a metaphor for intense heat. Here it refers to the oppression and suffering Israel endured in Egypt. Since a crucible was used to burn away impurities, it is possible that the metaphor views Egypt as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[4:20]  ⁴ tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants.

[10:9]  ⁴ sn Levi has no allotment or inheritance. As the priestly tribe, Levi would have no land allotment except for forty-eight towns set apart for their use (Num 35:1-8; Josh 21:1-42). But theirs was a far greater inheritance, for the Lord himself was their apportionment, that is, service to him would be their full-time and lifelong privilege (Num 18:20-24; Deut 18:2; Josh 13:33).

[10:9]  ⁵ tn That is, among the other Israelite tribes.

[12:12]  ⁵ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ⁶ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[15:16]  ⁶ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ⁷ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[17:18]  ⁷ 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]  ⁸ 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.

[19:11]  ⁸ tn Heb “his neighbor.”

[19:11]  ⁹ tn Heb “rises against him and strikes him fatally.”

[21:15]  ⁹ tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.

[21:15]  ¹⁰ tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.

[23:2]  ¹⁰ tn Or “a person born of an illegitimate marriage.”

[23:2]  ¹¹ tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.

[24:13]  ¹¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”

[24:13]  ¹² tn Or “righteous” (so NIV, NLT).

[28:9]  ¹² tn Heb “the commandments of the Lord your God.” See note on “he” in the previous verse.

[28:9]  ¹³ tn Heb “and walk in his ways” (so NAB, NASB, NIV, NRSV, NLT).

[33:7]  ¹³ tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.

[33:21]  ¹⁴ tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

[33:21]  ¹⁵ tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

[33:21]  ¹⁶ tn Heb “heads” (in the sense of chieftains).