Ulangan 4:38

4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. ¹ 

Ulangan 4:40

4:40 Keep his statutes and commandments that I am setting forth ²  today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.

Ulangan 19:10

19:10 You must not shed innocent blood ³  in your land that the Lord your God is giving you as an inheritance, for that would make you guilty. ⁴ 

Ulangan 20:16

Laws Concerning War with Canaanite Nations

20:16 As for the cities of these peoples that ⁵  the Lord your God is going to give you as an inheritance, you must not allow a single living thing ⁶  to survive.

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ⁷  him that same day, for the one who is left exposed ⁸  on a tree is cursed by God. ⁹  You must not defile your land which the Lord your God is giving you as an inheritance.

[4:38]  ¹ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

[4:40]  ² tn Heb “commanding” (so NRSV).

[19:10]  ³ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

[19:10]  ⁴ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

[20:16]  ⁵ tn The antecedent of the relative pronoun is “cities.”

[20:16]  ⁶ tn Heb “any breath.”

[21:23]  ⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ⁸ 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]  ⁹ 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).