Ulangan 6:10
Konteks6:10 Then when the Lord your God brings you to the land he promised your ancestors Abraham, Isaac, and Jacob to give you – a land with large, fine cities you did not build,
Ulangan 13:17
Konteks13:17 You must not take for yourself anything that has been placed under judgment. 1 Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.
Ulangan 18:18
Konteks18:18 I will raise up a prophet like you for them from among their fellow Israelites. I will put my words in his mouth and he will speak to them whatever I command.
Ulangan 20:19
Konteks20:19 If you besiege a city for a long time while attempting to capture it, 2 you must not chop down its trees, 3 for you may eat fruit 4 from them and should not cut them down. A tree in the field is not human that you should besiege it! 5
Ulangan 21:14
Konteks21:14 If you are not pleased with her, then you must let her go 6 where she pleases. You cannot in any case sell 7 her; 8 you must not take advantage of 9 her, since you have already humiliated 10 her.
Ulangan 21:23
Konteks21:23 his body must not remain all night on the tree; instead you must make certain you bury 11 him that same day, for the one who is left exposed 12 on a tree is cursed by God. 13 You must not defile your land which the Lord your God is giving you as an inheritance.
Ulangan 24:1
Konteks24:1 If a man marries a woman and she does not please him because he has found something offensive 14 in her, then he may draw up a divorce document, give it to her, and evict her from his house.
Ulangan 25:5
Konteks25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, 15 and perform the duty of a brother-in-law. 16
Ulangan 26:12
Konteks26:12 When you finish tithing all 17 your income in the third year (the year of tithing), you must give it to the Levites, the resident foreigners, the orphans, and the widows 18 so that they may eat to their satisfaction in your villages. 19
Ulangan 28:15
Konteks28:15 “But if you ignore 20 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: 21
Ulangan 28:63
Konteks28:63 This is what will happen: Just as the Lord delighted to do good for you and make you numerous, he 22 will take delight in destroying and decimating you. You will be uprooted from the land you are about to possess.
Ulangan 29:18
Konteks29:18 Beware that the heart of no man, woman, clan, or tribe among you turns away from the Lord our God today to pursue and serve the gods of those nations; beware that there is among you no root producing poisonous and bitter fruit. 23
Ulangan 30:16
Konteks30:16 What 24 I am commanding you today is to love the Lord your God, to walk in his ways, and to obey his commandments, his statutes, and his ordinances. Then you will live and become numerous and the Lord your God will bless you in the land which you are about to possess. 25
[13:17] 1 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.
[20:19] 2 tn Heb “to fight against it to capture it.”
[20:19] 3 tn Heb “you must not destroy its trees by chopping them with an iron” (i.e., an ax).
[20:19] 4 tn Heb “you may eat from them.” The direct object is not expressed; the word “fruit” is supplied in the translation for clarity.
[20:19] 5 tn Heb “to go before you in siege.”
[21:14] 6 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] 7 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
[21:14] 8 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
[21:14] 9 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
[21:14] 10 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).
[21:23] 11 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
[21:23] 12 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
[21:23] 13 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
[24:1] 14 tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).
[25:5] 15 tn Heb “take her as wife”; NRSV “taking her in marriage.”
[25:5] 16 sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).
[26:12] 17 tn Heb includes “the tithes of.” This has not been included in the translation to avoid redundancy.
[26:12] 18 tn The terms “Levite, resident foreigner, orphan, and widow” are collective singulars in the Hebrew text (also in v. 13).
[28:15] 20 tn Heb “do not hear the voice of.”
[28:15] 21 tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”
[28:63] 22 tn Heb “the
[29:18] 23 tn Heb “yielding fruit poisonous and wormwood.” The Hebrew noun לַעֲנָה (la’anah) literally means “wormwood” (so KJV, ASV, NAB, NASB), but is used figuratively for anything extremely bitter, thus here “fruit poisonous and bitter.”
[30:16] 24 tc A number of LXX
[30:16] 25 tn Heb “which you are going there to possess it.” This has been simplified in the translation for stylistic reasons.
