Deuteronomy 1:21

1:21 Look, he ¹  has placed the land in front of you! ²  Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!”

Deuteronomy 2:24

2:24 Get up, make your way across Wadi Arnon. Look! I have already delivered over to you Sihon the Amorite, king of Heshbon, ³  and his land. Go ahead! Take it! Engage him in war!

Deuteronomy 2:31

2:31 The Lord said to me, “Look! I have already begun to give over Sihon and his land to you. Start right now to take his land as your possession.”

Deuteronomy 3:4

3:4 We captured all his cities at that time – there was not a town we did not take from them – sixty cities, all the region of Argob, ⁴  the dominion of Og in Bashan.

Deuteronomy 3:27

3:27 Go up to the top of Pisgah and take a good look to the west, north, south, and east, ⁵  for you will not be allowed to cross the Jordan.

Deuteronomy 12:6

12:6 And there you must take your burnt offerings, your sacrifices, your tithes, the personal offerings you have prepared, ⁶  your votive offerings, your freewill offerings, and the firstborn of your herds and flocks.

Deuteronomy 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ⁷  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 15:17

15:17 you shall take an awl and pierce a hole through his ear to the door. ⁸  Then he will become your servant permanently (this applies to your female servant as well).

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 21:3

21:3 Then the elders of the city nearest to the corpse ⁹  must take from the herd a heifer that has not been worked – that has never pulled with the yoke –

Deuteronomy 21:14

21:14 If you are not pleased with her, then you must let her go ¹⁰  where she pleases. You cannot in any case sell ¹¹  her; ¹²  you must not take advantage of ¹³  her, since you have already humiliated ¹⁴  her.

Deuteronomy 22:7

22:7 You must be sure ¹⁵  to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.

Deuteronomy 28:63

28:63 This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he ¹⁶  will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess.

Deuteronomy 31:23

31:23 and the Lord ¹⁷  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ¹⁸ 

Deuteronomy 31:26

31:26 “Take this scroll of the law and place it beside the ark of the covenant of the Lord your God. It will remain there as a witness against you,

Deuteronomy 32:43

32:43 Cry out, O nations, with his people,

for he will avenge his servants’ blood;

he will take vengeance against his enemies,

and make atonement for his land and people.

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¹ tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition.

² tn Or “has given you the land” (cf. NAB, NIV, NRSV).

³ sn Heshbon is the name of a prominent site (now Tell Hesba„n, about 7.5 mi [12 km] south southwest of Amman, Jordan). Sihon made it his capital after having driven Moab from the area and forced them south to the Arnon (Num 21:26-30). Heshbon is also mentioned in Deut 1:4.

⁴ sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.

⁵ tn Heb “lift your eyes to the west, north, south, and east and see with your eyes.” The translation omits the repetition of “your eyes” for stylistic reasons.

⁶ tn Heb “heave offerings of your hand.”

⁷ 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.

⁸ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

⁹ tn Heb “slain [one].”

¹⁰ sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.

¹¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

¹² tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

¹³ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

¹⁴ sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).

¹⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”

¹⁶ tn Heb “the Lord.” See note on “he” in 28:8.

¹⁷ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

¹⁸ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.