Ulangan 4:17

4:17 any kind of land animal, any bird that flies in the sky,

Ulangan 27:21

27:21 ‘Cursed is the one who commits bestiality.’ ¹  Then all the people will say, ‘Amen!’

Ulangan 14:6

14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ² 

Ulangan 28:26

28:26 Your carcasses will be food for every bird of the sky and wild animal of the earth, and there will be no one to chase them off.

Ulangan 32:24

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ³ 

I will send the teeth of wild animals against them,

along with the poison of creatures that crawl in the dust.

Ulangan 4:18

4:18 anything that crawls ⁴  on the ground, or any fish in the deep waters of the earth. ⁵ 

Ulangan 7:22

7:22 He, ⁶  the God who leads you, will expel the nations little by little. You will not be allowed to destroy them all at once lest the wild animals overrun you.

Ulangan 14:4

14:4 These are the animals you may eat: the ox, the sheep, the goat,

Ulangan 14:3

14:3 You must not eat any forbidden ⁷  thing.

Ulangan 3:7

3:7 But all the livestock and plunder from the cities we kept for ourselves.

Ulangan 14:19

14:19 and any winged thing on the ground are impure to you – they may not be eaten. ⁸ 

Ulangan 3:19

3:19 But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you.

Ulangan 14:8

14:8 Also the pig is ritually impure to you; though it has divided hooves, ⁹  it does not chew the cud. You may not eat their meat or even touch their remains.

Ulangan 14:20

14:20 You may eat any clean bird.

Ulangan 2:35

2:35 We kept only the livestock and plunder from the cities for ourselves.

Ulangan 11:15

11:15 I will provide pasture ¹⁰  for your livestock and you will eat your fill.”

Ulangan 28:4

28:4 Your children ¹¹  will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks.

Ulangan 14:7

14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. ¹²  (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you).

Ulangan 7:14

7:14 You will be blessed beyond all peoples; there will be no barrenness ¹³  among you or your livestock.

Ulangan 22:2

22:2 If the owner ¹⁴  does not live ¹⁵  near you or you do not know who the owner is, ¹⁶  then you must corral the animal ¹⁷  at your house and let it stay with you until the owner looks for it; then you must return it to him.

Ulangan 13:15

13:15 you must by all means ¹⁸  slaughter the inhabitants of that city with the sword; annihilate ¹⁹  with the sword everyone in it, as well as the livestock.

Ulangan 16:4

16:4 There must not be a scrap of yeast within your land ²⁰  for seven days, nor can any of the meat you sacrifice on the evening of the first day remain until the next morning. ²¹ 

Ulangan 20:14

20:14 However, the women, little children, cattle, and anything else in the city – all its plunder – you may take for yourselves as spoil. You may take from your enemies the plunder that the Lord your God has given you.

Ulangan 22:1

Laws Concerning Preservation of Life

22:1 When you see ²²  your neighbor’s ²³  ox or sheep going astray, do not ignore it; ²⁴  you must return it without fail ²⁵  to your neighbor.

Ulangan 28:11

28:11 The Lord will greatly multiply your children, ²⁶  the offspring of your livestock, and the produce of your soil in the land which he ²⁷  promised your ancestors ²⁸  he would give you.

Ulangan 28:51

28:51 They ²⁹  will devour the offspring of your livestock and the produce of your soil until you are destroyed. They will not leave you with any grain, new wine, olive oil, calves of your herds, ³⁰  or lambs of your flocks ³¹  until they have destroyed you.

Ulangan 12:16

12:16 However, you must not eat blood – pour it out on the ground like water.

Ulangan 14:10

14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you.

Ulangan 12:15

Regulations for Profane Slaughter

12:15 On the other hand, you may slaughter and eat meat as you please when the Lord your God blesses you ³²  in all your villages. ³³  Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex.

Ulangan 14:9

14:9 These you may eat from among water creatures: anything with fins and scales you may eat,

Ulangan 15:21

15:21 If they have any kind of blemish – lameness, blindness, or anything else ³⁴  – you may not offer them as a sacrifice to the Lord your God.

Ulangan 5:14

5:14 but the seventh day is the Sabbath ³⁵  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ³⁶  so that your male and female slaves, like yourself, may have rest.

Ulangan 14:21

14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ³⁷  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ³⁸ 

Ulangan 30:9

30:9 The Lord your God will make the labor of your hands ³⁹  abundantly successful and multiply your children, ⁴⁰  the offspring of your cattle, and the produce of your soil. For the Lord your God will once more ⁴¹  rejoice over you to make you prosperous ⁴²  just as he rejoiced over your ancestors,

Ulangan 4:16

4:16 I say this ⁴³  so you will not corrupt yourselves by making an image in the form of any kind of figure. This includes the likeness of a human male or female,

Ulangan 12:26

12:26 Only the holy things and votive offerings that belong to you, you must pick up and take to the place the Lord will choose. ⁴⁴ 

Ulangan 15:14

15:14 You must supply them generously ⁴⁵  from your flock, your threshing floor, and your winepress – as the Lord your God has blessed you, you must give to them.

Ulangan 15:20

15:20 You and your household must eat them annually before the Lord your God in the place he ⁴⁶  chooses.

Ulangan 15:22

15:22 You may eat it in your villages, ⁴⁷  whether you are ritually impure or clean, ⁴⁸  just as you would eat a gazelle or an ibex.

Ulangan 22:4

22:4 When you see ⁴⁹  your neighbor’s donkey or ox fallen along the road, do not ignore it; ⁵⁰  instead, you must be sure ⁵¹  to help him get the animal on its feet again. ⁵² 

Ulangan 32:10

32:10 The Lord ⁵³  found him ⁵⁴  in a desolate land,

in an empty wasteland where animals howl. ⁵⁵ 

He continually guarded him ⁵⁶  and taught him; ⁵⁷ 

he continually protected him ⁵⁸  like the pupil ⁵⁹  of his eye.

Ulangan 21:4

21:4 and bring the heifer down to a wadi with flowing water, ⁶⁰  to a valley that is neither plowed nor sown. ⁶¹  There at the wadi they are to break the heifer’s neck.

Ulangan 28:31

28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.

[27:21]  ¹ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[14:6]  ² tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[32:24]  ³ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

[4:18]  ⁴ tn Heb “creeping thing.”

[4:18]  ⁵ tn Heb “under the earth.”

[7:22]  ⁶ tn Heb “the Lord your God.” See note on “he” in 7:19.

[14:3]  ⁷ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

[14:19]  ⁸ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

[14:8]  ⁹ tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

[11:15]  ¹⁰ tn Heb “grass in your field.”

[28:4]  ¹¹ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV).

[14:7]  ¹² tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

[7:14]  ¹³ sn One of the ironies about the promises to the patriarchs concerning offspring was the characteristic barrenness of the wives of the men to whom these pledges were made (cf. Gen 11:30; 25:21; 29:31). Their affliction is in each case described by the very Hebrew word used here (עֲקָרָה, ’aqarah), an affliction that will no longer prevail in Canaan.

[22:2]  ¹⁴ tn Heb “your brother” (also later in this verse).

[22:2]  ¹⁵ tn Heb “is not.” The idea of “residing” is implied.

[22:2]  ¹⁶ tn Heb “and you do not know him.”

[22:2]  ¹⁷ tn Heb “it”; the referent (the ox or sheep mentioned in v. 1) has been specified in the translation for clarity.

[13:15]  ¹⁸ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

[13:15]  ¹⁹ tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

[16:4]  ²⁰ tn Heb “leaven must not be seen among you in all your border.”

[16:4]  ²¹ tn Heb “remain all night until the morning” (so KJV, ASV). This has been simplified in the translation for stylistic reasons.

[22:1]  ²² tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

[22:1]  ²³ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

[22:1]  ²⁴ tn Heb “hide yourself.”

[22:1]  ²⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

[28:11]  ²⁶ tn Heb “the fruit of your womb” (so NAB, NIV, NRSV); CEV “will give you a lot of children.”

[28:11]  ²⁷ tn Heb “the Lord.” See note on “he” in 28:8.

[28:11]  ²⁸ tn Heb “fathers” (also in vv. 36, 64).

[28:51]  ²⁹ tn Heb “it” (so NRSV), a collective singular referring to the invading nation (several times in this verse and v. 52).

[28:51]  ³⁰ tn Heb “increase of herds.”

[28:51]  ³¹ tn Heb “growth of flocks.”

[12:15]  ³² tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”

[12:15]  ³³ tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).

[15:21]  ³⁴ tn Heb “any evil blemish”; NASB “any (+ other NAB, TEV) serious defect.”

[5:14]  ³⁵ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ³⁶ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[14:21]  ³⁷ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ³⁸ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[30:9]  ³⁹ tc The MT reads “hand” (singular). Most versions read the plural.

[30:9]  ⁴⁰ tn Heb “the fruit of your womb” (so NAB, NIV); NRSV “of your body.”

[30:9]  ⁴¹ tn Heb “return and.” The Hebrew verb is used idiomatically here to indicate the repetition of the following action.

[30:9]  ⁴² tn The Hebrew text includes “for good.”

[4:16]  ⁴³ tn The words “I say this” are supplied in the translation for stylistic reasons. In the Hebrew text v. 16 is subordinated to “Be careful” in v. 15, but this makes for an unduly long sentence in English.

[12:26]  ⁴⁴ tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.

[15:14]  ⁴⁵ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “generously.”

[15:20]  ⁴⁶ tn Heb “the Lord.” The translation uses a pronoun for stylistic reasons. See note on “he” in 15:4.

[15:22]  ⁴⁷ tn Heb “in your gates.”

[15:22]  ⁴⁸ tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

[22:4]  ⁴⁹ tn Heb “you must not see.” See note at 22:1.

[22:4]  ⁵⁰ tn Heb “and (must not) hide yourself from them.”

[22:4]  ⁵¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “be sure.”

[22:4]  ⁵² tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity.

[32:10]  ⁵³ tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

[32:10]  ⁵⁴ tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

[32:10]  ⁵⁵ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

[32:10]  ⁵⁶ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ⁵⁷ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ⁵⁸ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

[32:10]  ⁵⁹ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.

[21:4]  ⁶⁰ 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]  ⁶¹ sn The unworked heifer, fresh stream, and uncultivated valley speak of ritual purity – of freedom from human contamination.