Ulangan 4:25

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ¹  if you become corrupt and make an image of any kind ²  and do other evil things before the Lord your God that enrage him, ³ 

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ⁴  him that same day, for the one who is left exposed ⁵  on a tree is cursed by God. ⁶  You must not defile your land which the Lord your God is giving you as an inheritance.

Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ⁷  ruined the reputation ⁸  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Ulangan 24:4

24:4 her first husband who divorced her is not permitted to remarry ⁹  her after she has become ritually impure, for that is offensive to the Lord. ¹⁰  You must not bring guilt on the land ¹¹  which the Lord your God is giving you as an inheritance.

Ulangan 26:14

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; ¹²  I have obeyed you ¹³  and have done everything you have commanded me.

[4:25]  ¹ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ² tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ³ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[21:23]  ⁴ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ⁵ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ⁶ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).

[22:19]  ⁷ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ⁸ tn Heb “brought forth a bad name.”

[24:4]  ⁹ tn Heb “to return to take her to be his wife.”

[24:4]  ¹⁰ sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.

[24:4]  ¹¹ tn Heb “cause the land to sin” (so KJV, ASV).

[26:14]  ¹² 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]  ¹³ tn Heb “the Lord my God.” See note on “he” in 26:2.