Ulangan 3:24
Konteks3:24 “O, Lord God, 1 you have begun to show me 2 your greatness and strength. 3 (What god in heaven or earth can rival your works and mighty deeds?)
Ulangan 7:12
Konteks7:12 If you obey these ordinances and are careful to do them, the Lord your God will faithfully keep covenant with you 4 as he promised 5 your ancestors.
Ulangan 19:9
Konteks19:9 and then you are careful to observe all these commandments 6 I am giving 7 you today (namely, to love the Lord your God and to always walk in his ways), then you must add three more cities 8 to these three.
Ulangan 21:14
Konteks21:14 If you are not pleased with her, then you must let her go 9 where she pleases. You cannot in any case sell 10 her; 11 you must not take advantage of 12 her, since you have already humiliated 13 her.
Ulangan 28:15
Konteks28:15 “But if you ignore 14 the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: 15
Ulangan 29:2
Konteks29:2 Moses proclaimed to all Israel as follows: “You have seen all that the Lord did 16 in the land of Egypt to Pharaoh, all his servants, and his land.
[3:24] 1 tn Heb “Lord
[3:24] 2 tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.
[3:24] 3 tn Heb “your strong hand” (so NIV), a symbol of God’s activity.
[7:12] 4 tn Heb “will keep with you the covenant and loyalty.” On the construction used here, see v. 9.
[7:12] 5 tn Heb “which he swore on oath.” The relative pronoun modifies “covenant,” so one could translate “will keep faithfully the covenant (or promise) he made on oath to your ancestors.”
[19:9] 6 tn Heb “all this commandment.” This refers here to the entire covenant agreement of the Book of Deuteronomy as encapsulated in the Shema (Deut 6:4-5).
[19:9] 7 tn Heb “commanding”; NAB “which I enjoin on you today.”
[19:9] 8 sn You will add three more cities. Since these are alluded to nowhere else and thus were probably never added, this must be a provision for other cities of refuge should they be needed (cf. v. 8). See P. C. Craigie, Deuteronomy (NICOT), 267.
[21:14] 9 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
[21:14] 10 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 11 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 12 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 13 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
[28:15] 14 tn Heb “do not hear the voice of.”
[28:15] 15 tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”
[29:2] 16 tn The Hebrew text includes “to your eyes,” but this is redundant in English style (cf. the preceding “you have seen”) and is omitted in the translation.
