Deuteronomy 4:46

4:46 in the Transjordan, in the valley opposite Beth Peor, in the land of King Sihon of the Amorites, who lived in Heshbon. (It is he whom Moses and the Israelites attacked after they came out of Egypt.

Deuteronomy 7:16

Exhortation to Destroy Canaanite Paganism

7:16 You must destroy ¹  all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship ²  their gods, for that will be a snare to you.

Deuteronomy 9:26

9:26 I prayed to him: ³  O, Lord God, ⁴  do not destroy your people, your valued property ⁵  that you have powerfully redeemed, ⁶  whom you brought out of Egypt by your strength. ⁷ 

Deuteronomy 13:2

13:2 and the sign or wonder should come to pass concerning what he said to you, namely, “Let us follow other gods” – gods whom you have not previously known – “and let us serve them.”

Deuteronomy 13:13

13:13 some evil people ⁸  have departed from among you to entice the inhabitants of their cities, ⁹  saying, “Let’s go and serve other gods” (whom you have not known before). ¹⁰ 

Deuteronomy 17:15

17:15 you must select without fail ¹¹  a king whom the Lord your God chooses. From among your fellow citizens ¹²  you must appoint a king – you may not designate a foreigner who is not one of your fellow Israelites. ¹³ 

Deuteronomy 21:8

21:8 Do not blame ¹⁴  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ¹⁵  Then atonement will be made for the bloodshed.

Deuteronomy 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ¹⁶  and they both ¹⁷  bear him sons, with the firstborn being the child of the less loved wife.

Deuteronomy 28:48

28:48 instead in hunger, thirst, nakedness, and poverty ¹⁸  you will serve your enemies whom the Lord will send against you. They ¹⁹  will place an iron yoke on your neck until they have destroyed you.

Deuteronomy 30:3

30:3 the Lord your God will reverse your captivity and have pity on you. He will turn and gather you from all the peoples among whom he ²⁰  has scattered you.

Deuteronomy 33:8

Blessing on Levi

33:8 Of Levi he said:

Your Thummim and Urim ²¹  belong to your godly one, ²² 

whose authority you challenged at Massah, ²³ 

and with whom you argued at the waters of Meribah. ²⁴ 

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¹ tn Heb “devour” (so NRSV); KJV, NAB, NASB “consume.” The verbal form (a perfect with vav consecutive) is understood here as having an imperatival or obligatory nuance (cf. the instructions and commands that follow). Another option is to take the statement as a continuation of the preceding conditional promises and translate “and you will destroy.”

² tn Or “serve” (so KJV, NIV, NRSV).

³ tn Heb “the Lord.” See note on “he” in 9:3.

⁴ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

⁵ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

⁶ tn Heb “you have redeemed in your greatness.”

⁷ tn Heb “by your strong hand.”

⁸ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

⁹ tc The LXX and Tg read “your” for the MT’s “their.”

¹⁰ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

¹¹ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”

¹² tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.

¹³ tn Heb “your brothers.” See the preceding note on “fellow citizens.”

¹⁴ tn Heb “Atone for.”

¹⁵ tn Heb “and do not place innocent blood in the midst of your people Israel.”

¹⁶ 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.

¹⁷ 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.

¹⁸ tn Heb “lack of everything.”

¹⁹ tn Heb “he” (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).

²⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

²¹ 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.

²² tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

²³ 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.

²⁴ 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.