Ulangan 1:16

1:16 I furthermore admonished your judges at that time that they ¹  should pay attention to issues among your fellow citizens ²  and judge fairly, ³  whether between one citizen and another ⁴  or a citizen and a resident foreigner. ⁵ 

Ulangan 4:42

4:42 Anyone who accidentally killed someone ⁶  without hating him at the time of the accident ⁷  could flee to one of those cities and be safe.

Ulangan 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ⁸  that the Lord your God is giving you – who sins before the Lord your God ⁹  and breaks his covenant

Ulangan 17:6

17:6 At the testimony of two or three witnesses they must be executed. They cannot be put to death on the testimony of only one witness.

Ulangan 18:3

18:3 This shall be the priests’ fair allotment ¹⁰  from the people who offer sacrifices, whether bull or sheep – they must give to the priest the shoulder, the jowls, and the stomach.

Ulangan 18:20

18:20 “But if any prophet presumes to speak anything in my name that I have not authorized ¹¹  him to speak, or speaks in the name of other gods, that prophet must die.

Ulangan 22:26

22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ¹²  and murders him,

Ulangan 22:28

22:28 Suppose a man comes across a virgin who is not engaged and overpowers and rapes ¹³  her and they are discovered.

Ulangan 25:1

25:1 If controversy arises between people, ¹⁴  they should go to court for judgment. When the judges ¹⁵  hear the case, they shall exonerate ¹⁶  the innocent but condemn ¹⁷  the guilty.

Ulangan 29:19

29:19 When such a person ¹⁸  hears the words of this oath he secretly ¹⁹  blesses himself ²⁰  and says, “I will have peace though I continue to walk with a stubborn spirit.” ²¹  This will destroy ²²  the watered ground with the parched. ²³ 

[1:16]  ¹ tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).

[1:16]  ² tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.

[1:16]  ³ tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).

[1:16]  ⁴ tn Heb “between a man and his brother.”

[1:16]  ⁵ tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

[4:42]  ⁶ tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ⁷ tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

[17:2]  ⁸ tn Heb “gates.”

[17:2]  ⁹ tn Heb “does the evil in the eyes of the Lord your God.”

[18:3]  ¹⁰ tn Heb “judgment”; KJV, NASB, NRSV “the priest’s due.”

[18:20]  ¹¹ tn Or “commanded” (so KJV, NAB, NIV, NRSV).

[22:26]  ¹² tn Heb “his neighbor.”

[22:28]  ¹³ tn Heb “lies with.”

[25:1]  ¹⁴ tn Heb “men.”

[25:1]  ¹⁵ tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.

[25:1]  ¹⁶ tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”

[25:1]  ¹⁷ tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”

[29:19]  ¹⁸ tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.

[29:19]  ¹⁹ tn Heb “in his heart.”

[29:19]  ²⁰ tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.

[29:19]  ²¹ tn Heb “heart.”

[29:19]  ²² tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.

[29:19]  ²³ tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”