Ulangan 1:39

1:39 Also, your infants, who you thought would die on the way, ¹  and your children, who as yet do not know good from bad, ²  will go there; I will give them the land and they will possess it.

Ulangan 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ³  on the earth, and ask ⁴  from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.

Ulangan 22:24

22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated ⁵  his neighbor’s fiancée; ⁶  in this way you will purge ⁷  evil from among you.

Ulangan 25:19

25:19 So when the Lord your God gives you relief from all the enemies who surround you in the land he ⁸  is giving you as an inheritance, ⁹  you must wipe out the memory of the Amalekites from under heaven ¹⁰  – do not forget! ¹¹ 

Ulangan 28:68

28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”

Ulangan 30:1

The Results of Covenant Reaffirmation

30:1 “When you have experienced all these things, both the blessings and the curses ¹²  I have set before you, you will reflect upon them ¹³  in all the nations where the Lord your God has banished you.

[1:39]  ¹ tn Heb “would be a prey.”

[1:39]  ² sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.

[4:32]  ³ tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.

[4:32]  ⁴ tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.

[22:24]  ⁵ tn Heb “humbled.”

[22:24]  ⁶ tn Heb “wife.”

[22:24]  ⁷ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[25:19]  ⁸ tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ⁹ tn The Hebrew text includes “to possess it.”

[25:19]  ¹⁰ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ¹¹ sn This command is fulfilled in 1 Sam 15:1-33.

[30:1]  ¹² tn Heb “the blessing and the curse.”

[30:1]  ¹³ tn Heb “and you bring (them) back to your heart.”