Ulangan 4:42

4:42 Anyone who accidentally killed someone ¹  without hating him at the time of the accident ²  could flee to one of those cities and be safe.

Ulangan 15:16

15:16 However, if the servant ³  says to you, “I do not want to leave ⁴  you,” because he loves you and your household, since he is well off with you,

Ulangan 25:11

25:11 If two men ⁵  get into a hand-to-hand fight, and the wife of one of them gets involved to help her husband against his attacker, and she reaches out her hand and grabs his genitals, ⁶ 

Ulangan 31:10

31:10 He ⁷  commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, ⁸  at the Feast of Temporary Shelters, ⁹ 

Ulangan 32:24

32:24 They will be starved by famine,

eaten by plague, and bitterly stung; ¹⁰ 

I will send the teeth of wild animals against them,

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

[4:42]  ¹ tn Heb “the slayer who slew his neighbor without knowledge.”

[4:42]  ² tn Heb “yesterday and a third (day).” The point is that there was no animosity between the two parties at the time of the accident and therefore no motive for the killing.

[15:16]  ³ tn Heb “he”; the referent (the indentured servant introduced in v. 12) has been specified in the translation for clarity.

[15:16]  ⁴ tn Heb “go out from.” The imperfect verbal form indicates the desire of the subject here.

[25:11]  ⁵ tn Heb “a man and his brother.”

[25:11]  ⁶ tn Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT).

[31:10]  ⁷ tn Heb “Moses.” The pronoun has been used in the translation for stylistic reasons.

[31:10]  ⁸ tn The Hebrew term שְׁמִטָּה (shÿmittah), a derivative of the verb שָׁמַט (shamat, “to release; to relinquish”), refers to the procedure whereby debts of all fellow Israelites were to be canceled. Since the Feast of Tabernacles celebrated God’s own deliverance of and provision for his people, this was an appropriate time for Israelites to release one another. See note on this word at Deut 15:1.

[31:10]  ⁹ tn The Hebrew phrase הַסֻּכּוֹת[חַג] ([khag] hassukot, “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. See note on the name of the festival in Deut 16:13.

[31:10]  sn For the regulations on this annual festival see Deut 16:13-15.

[32:24]  ¹⁰ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).