Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ¹  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ²  me, ³ 

Ulangan 7:10

7:10 but who pays back those who hate ⁴  him as they deserve and destroys them. He will not ignore ⁵  those who hate him but will repay them as they deserve!

Ulangan 7:15

7:15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you.

Ulangan 12:31

12:31 You must not worship the Lord your God the way they do! ⁶  For everything that is abhorrent ⁷  to him, ⁸  everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!

Ulangan 16:22

16:22 You must not erect a sacred pillar, ⁹  a thing the Lord your God detests.

Ulangan 19:11

19:11 However, suppose a person hates someone else ¹⁰  and stalks him, attacks him, kills him, ¹¹  and then flees to one of these cities.

Ulangan 30:7

30:7 Then the Lord your God will put all these curses on your enemies, on those who hate you and persecute you.

Ulangan 32:41

32:41 I will sharpen my lightning-like sword,

and my hand will grasp hold of the weapon of judgment; ¹² 

I will execute vengeance on my foes,

and repay those who hate me! ¹³ 

[5:9]  ¹ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ² tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ³ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[7:10]  ⁴ tn For the term “hate” as synonymous with rejection or disobedience see note on the word “reject” in Deut 5:9 (cf. NRSV “reject”).

[7:10]  ⁵ tn Heb “he will not hesitate concerning.”

[12:31]  ⁶ tn Heb “you must not do thus to/for the Lord your God.”

[12:31]  ⁷ tn See note on this term at Deut 7:25.

[12:31]  ⁸ tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.

[16:22]  ⁹ sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[19:11]  ¹⁰ tn Heb “his neighbor.”

[19:11]  ¹¹ tn Heb “rises against him and strikes him fatally.”

[32:41]  ¹² tn Heb “judgment.” This is a metonymy, a figure of speech in which the effect (judgment) is employed as an instrument (sword, spear, or the like), the means, by which it is brought about.

[32:41]  ¹³ tn The Hebrew term שָׂנֵא (sane’, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Ps 81:15; 139:20-21).