Ulangan 4:32
Konteks4:32 Indeed, ask about the distant past, starting from the day God created humankind 1 on the earth, and ask 2 from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.
Ulangan 12:21
Konteks12:21 If the place he 3 chooses to locate his name is too far for you, you may slaughter any of your herd and flock he 4 has given you just as I have stipulated; you may eat them in your villages 5 just as you wish.
Ulangan 13:6
Konteks13:6 Suppose your own full brother, 6 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 7 that neither you nor your ancestors 8 have previously known, 9
Ulangan 17:8
Konteks17:8 If a matter is too difficult for you to judge – bloodshed, 10 legal claim, 11 or assault 12 – matters of controversy in your villages 13 – you must leave there and go up to the place the Lord your God chooses. 14
Ulangan 18:22
Konteks18:22 whenever a prophet speaks in my 15 name and the prediction 16 is not fulfilled, 17 then I have 18 not spoken it; 19 the prophet has presumed to speak it, so you need not fear him.”
Ulangan 21:14
Konteks21:14 If you are not pleased with her, then you must let her go 20 where she pleases. You cannot in any case sell 21 her; 22 you must not take advantage of 23 her, since you have already humiliated 24 her.
Ulangan 24:1
Konteks24:1 If a man marries a woman and she does not please him because he has found something offensive 25 in her, then he may draw up a divorce document, give it to her, and evict her from his house.
Ulangan 25:5
Konteks25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, 26 and perform the duty of a brother-in-law. 27
Ulangan 25:7
Konteks25:7 But if the man does not want to marry his brother’s widow, then she 28 must go to the elders at the town gate and say, “My husband’s brother refuses to preserve his brother’s name in Israel; he is unwilling to perform the duty of a brother-in-law to me!”
Ulangan 28:1
Konteks28:1 “If you indeed 29 obey the Lord your God and are careful to observe all his commandments I am giving 30 you today, the Lord your God will elevate you above all the nations of the earth.
Ulangan 28:13
Konteks28:13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his 31 commandments which I am urging 32 you today to be careful to do.
Ulangan 28:15
Konteks28:15 “But if you ignore 33 the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: 34
Ulangan 28:67
Konteks28:67 In the morning you will say, ‘If only it were evening!’ And in the evening you will say, ‘I wish it were morning!’ because of the things you will fear and the things you will see.
[4:32] 1 tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
[4:32] 2 tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
[12:21] 3 tn Heb “the
[12:21] 4 tn Heb “the
[12:21] 5 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
[13:6] 6 tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.
[13:6] 7 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”
[13:6] 8 tn Heb “fathers” (also in v. 17).
[13:6] 9 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
[17:8] 10 tn Heb “between blood and blood.”
[17:8] 11 tn Heb “between claim and claim.”
[17:8] 12 tn Heb “between blow and blow.”
[17:8] 14 tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.
[18:22] 15 tn Heb “the
[18:22] 16 tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”
[18:22] 17 tn Heb “does not happen or come to pass.”
[18:22] 18 tn Heb “the
[18:22] 19 tn Heb “that is the word which the Lord has not spoken.”
[21:14] 20 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.
[21:14] 21 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 22 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 23 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 24 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).
[24:1] 25 tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).
[25:5] 26 tn Heb “take her as wife”; NRSV “taking her in marriage.”
[25:5] 27 sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).
[25:7] 28 tn Heb “want to take his sister-in-law, then his sister in law.” In the second instance the pronoun (“she”) has been used in the translation to avoid redundancy.
[28:1] 29 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”
[28:1] 30 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).
[28:13] 31 tn Heb “the
[28:13] 32 tn Heb “commanding” (so NRSV); NASB “which I charge you today.”
[28:15] 33 tn Heb “do not hear the voice of.”
[28:15] 34 tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”
