Ulangan 10:21

10:21 He is the one you should praise; ¹  he is your God, the one who has done these great and awesome things for you that you have seen.

Ulangan 13:11

13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you. ² 

Ulangan 19:20

19:20 The rest of the people will hear and become afraid to keep doing such evil among you.

Ulangan 21:9

21:9 In this manner you will purge out the guilt of innocent blood from among you, for you must do what is right before ³  the Lord.

Ulangan 23:15

Purity in the Treatment of the Nonprivileged

23:15 You must not return an escaped slave to his master when he has run away to you. ⁴ 

Ulangan 32:8

32:8 When the Most High ⁵  gave the nations their inheritance,

when he divided up humankind, ⁶ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ⁷ 

[10:21]  ¹ tn Heb “your praise.” The pronoun is subjective and the noun “praise” is used here metonymically for the object of their praise (the Lord).

[13:11]  ² sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

[21:9]  ³ tn Heb “in the eyes of” (so ASV, NASB, NIV).

[23:15]  ⁴ tn The Hebrew text includes “from his master,” but this would be redundant in English style.

[32:8]  ⁵ tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.

[32:8]  ⁶ tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ⁷ tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.