Ulangan 2:19

2:19 But when you come close to the Ammonites, do not harass or provoke them because I am not giving you any of the Ammonites’ land as your possession; I have already given it to Lot’s descendants ¹  as their possession.

Ulangan 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ²  will do the same to all the kingdoms where you are going. 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 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ⁷  Aramean ⁸  was my ancestor, ⁹  and he went down to Egypt and lived there as a foreigner with a household few in number, ¹⁰  but there he became a great, powerful, and numerous people.

Ulangan 26:17

26:17 Today you have declared the Lord to be your God, and that you will walk in his ways, keep his statutes, commandments, and ordinances, and obey him.

[2:19]  ¹ sn Lot’s descendants. See note on this phrase in Deut 2:9.

[3:21]  ² tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ³ tn Heb “which you are crossing over there.”

[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).

[26:5]  ⁷ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ⁸ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁹ tn Heb “father.”

[26:5]  ¹⁰ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.