Ulangan 9:26

9:26 I prayed to him: ¹  O, Lord God, ²  do not destroy your people, your valued property ³  that you have powerfully redeemed, ⁴  whom you brought out of Egypt by your strength. ⁵ 

Ulangan 20:5

20:5 Moreover, the officers are to say to the troops, ⁶  “Who among you ⁷  has built a new house and not dedicated ⁸  it? He may go home, lest he die in battle and someone else ⁹  dedicate it.

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. ¹⁰  She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” ¹¹ 

[9:26]  ¹ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ² tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ³ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ⁴ tn Heb “you have redeemed in your greatness.”

[9:26]  ⁵ tn Heb “by your strong hand.”

[20:5]  ⁶ tn Heb “people” (also in vv. 8, 9).

[20:5]  ⁷ tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

[20:5]  ⁸ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

[20:5]  ⁹ tn Heb “another man.”

[25:9]  ¹⁰ 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]  ¹¹ 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.”