Ulangan 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ¹  at all times.

Ulangan 12:22

12:22 Like you eat the gazelle or ibex, so you may eat these; the ritually impure and pure alike may eat them.

Ulangan 20:9

20:9 Then, when the officers have finished speaking, ²  they must appoint unit commanders ³  to lead the troops.

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ⁴  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ⁵  to survive.

Ulangan 21:2

21:2 your elders and judges must go out and measure how far it is to the cities in the vicinity of the corpse. ⁶ 

Ulangan 23:9

Purity in Personal Hygiene

23:9 When you go out as an army against your enemies, guard yourselves against anything impure. ⁷ 

Ulangan 24:13

24:13 You must by all means ⁸  return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just ⁹  deed by the Lord your God.

Ulangan 27:6

27:6 You must build the altar of the Lord your God with whole stones and offer burnt offerings on it to the Lord your God.

Ulangan 32:8

32:8 When the Most High ¹⁰  gave the nations their inheritance,

when he divided up humankind, ¹¹ 

he set the boundaries of the peoples,

according to the number of the heavenly assembly. ¹² 

[11:1]  ¹ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[20:9]  ² tn The Hebrew text includes “to the people,” but this phrase has not been included in the translation for stylistic reasons.

[20:9]  ³ tn Heb “princes of hosts.”

[20:16]  ⁴ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ⁵ tn Heb “any breath.”

[21:2]  ⁶ tn Heb “surrounding the slain [one].”

[23:9]  ⁷ tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.

[24:13]  ⁸ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”

[24:13]  ⁹ tn Or “righteous” (so NIV, NLT).

[32:8]  ¹⁰ 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]  ¹¹ tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

[32:8]  ¹² 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.