Ulangan 22:18

22:18 The elders of that city must then seize the man and punish ¹  him.

Ulangan 21:19

21:19 his father and mother must seize him and bring him to the elders at the gate of his city.

Ulangan 28:50

28:50 a nation of stern appearance that will have no regard for the elderly or pity for the young.

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. ² 

Ulangan 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ³  I am giving ⁴  you today.

Ulangan 32:7

32:7 Remember the ancient days;

bear in mind ⁵  the years of past generations. ⁶ 

Ask your father and he will inform you,

your elders, and they will tell you.

Ulangan 19:12

19:12 The elders of his own city must send for him and remove him from there to deliver him over to the blood avenger ⁷  to die.

Ulangan 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ⁸  for the elders of the city at the gate.

Ulangan 21:6

21:6 and all the elders of that city nearest the corpse ⁹  must wash their hands over the heifer whose neck was broken in the valley. ¹⁰ 

Ulangan 25:8

25:8 Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,”

Ulangan 5:23

5:23 Then, when you heard the voice from the midst of the darkness while the mountain was ablaze, all your tribal leaders and elders approached me.

Ulangan 29:10

29:10 You are standing today, all of you, before the Lord your God – the heads of your tribes, ¹¹  your elders, your officials, every Israelite man,

Ulangan 31:9

The Deposit of the Covenant Text

31:9 Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the Lord’s covenant, and to all Israel’s elders.

Ulangan 31:28

31:28 Gather to me all your tribal elders and officials so I can speak to them directly about these things and call the heavens and the earth to witness against them.

Ulangan 21:20

21:20 They must declare to the elders ¹²  of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”

Ulangan 22:16

22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected ¹³  her.

Ulangan 25:9

25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. ¹⁴  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ¹⁵ 

Ulangan 21:3-4

21:3 Then the elders of the city nearest to the corpse ¹⁶  must take from the herd a heifer that has not been worked – that has never pulled with the yoke – 21:4 and bring the heifer down to a wadi with flowing water, ¹⁷  to a valley that is neither plowed nor sown. ¹⁸  There at the wadi they are to break the heifer’s neck.

Ulangan 25:7

25:7 But if the man does not want to marry his brother’s widow, then she ¹⁹  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 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ²⁰  before the city’s elders.

Ulangan 4:25

Threat and Blessing following Covenant Disobedience

4:25 After you have produced children and grandchildren and have been in the land a long time, ²¹  if you become corrupt and make an image of any kind ²²  and do other evil things before the Lord your God that enrage him, ²³ 

Ulangan 33:15

33:15 with the best ²⁴  of the ancient mountains

and the harvest produced by the age-old hills;

Ulangan 27:23

27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’

Ulangan 21:13

21:13 discard the clothing she was wearing when captured, ²⁵  and stay ²⁶  in your house, lamenting for her father and mother for a full month. After that you may have sexual relations ²⁷  with her and become her husband and she your wife.

Ulangan 24:16

24:16 Fathers must not be put to death for what their children ²⁸  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 1:40

1:40 But as for you, ²⁹  turn back and head for the desert by the way to the Red Sea.” ³⁰ 

Ulangan 27:16

27:16 ‘Cursed ³¹  is the one who disrespects ³²  his father and mother.’ Then all the people will say, ‘Amen!’

Ulangan 22:21

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ³³  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ³⁴  evil from among you.

Ulangan 21:18

21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, ³⁵ 

Ulangan 32:25

32:25 The sword will make people childless outside,

and terror will do so inside;

they will destroy ³⁶  both the young man and the virgin,

the infant and the gray-haired man.

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ³⁷ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Ulangan 7:19

7:19 the great judgments ³⁸  you saw, the signs and wonders, the strength and power ³⁹  by which he ⁴⁰  brought you out – thus the Lord your God will do to all the people you fear.

[22:18]  ¹ tn Heb “discipline.”

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

[27:1]  ³ tn Heb “the whole commandment.” See note at 5:31.

[27:1]  ⁴ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

[32:7]  ⁵ tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.

[32:7]  ⁶ tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.

[19:12]  ⁷ tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.

[22:15]  ⁸ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[21:6]  ⁹ tn Heb “slain [one].”

[21:6]  ¹⁰ tn Heb “wadi,” a seasonal watercourse through a valley.

[29:10]  ¹¹ tc Heb “your heads, your tribes.” The Syriac presupposes either “heads of your tribes” or “your heads, your judges,” etc. (reading שֹׁפְטֵכֶם [shofÿtekhem] for שִׁבְטֵיכֶם [shivtekhem]). Its comparative difficulty favors the originality of the MT reading. Cf. KJV “your captains of your tribes”; NRSV “the leaders of your tribes”; NLT “your tribal leaders.”

[21:20]  ¹² tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.

[22:16]  ¹³ tn Heb “hated.” See note on the word “other” in Deut 21:15.

[25:9]  ¹⁴ sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.

[25:9]  ¹⁵ tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”

[21:3]  ¹⁶ tn Heb “slain [one].”

[21:4]  ¹⁷ tn The combination “a wadi with flowing water” is necessary because a wadi (נַחַל, nakhal) was ordinarily a dry stream or riverbed. For this ritual, however, a perennial stream must be chosen so that there would be fresh, rushing water.

[21:4]  ¹⁸ sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.

[25:7]  ¹⁹ 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.

[22:17]  ²⁰ tn Heb “they will spread the garment.”

[4:25]  ²¹ tn Heb “have grown old in the land,” i.e., been there for a long time.

[4:25]  ²² tn Heb “a form of anything.” Cf. NAB, NASB, NRSV, TEV “an idol.”

[4:25]  ²³ tn The infinitive construct is understood here as indicating the result, not the intention, of their actions.

[33:15]  ²⁴ tn Heb “head” or “top.”

[21:13]  ²⁵ tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”

[21:13]  ²⁶ tn Heb “sit”; KJV, NASB, NRSV “remain.”

[21:13]  ²⁷ tn Heb “go unto,” a common Hebrew euphemism for sexual relations.

[24:16]  ²⁸ tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[1:40]  ²⁹ tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

[1:40]  ³⁰ tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.

[27:16]  ³¹ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ³² tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[22:21]  ³³ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ³⁴ tn Heb “burn.” See note on Deut 21:21.

[21:18]  ³⁵ tn Heb “and he does not listen to them.”

[32:25]  ³⁶ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

[33:9]  ³⁷ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[7:19]  ³⁸ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ³⁹ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ⁴⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.