Ulangan 1:17

1:17 They ¹  must not discriminate in judgment, but hear the lowly ²  and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.

Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ³  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁴  me, ⁵ 

Ulangan 12:31

12:31 You must not worship the Lord your God the way they do! ⁶  For everything that is abhorrent ⁷  to him, ⁸  everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!

Ulangan 18:22

18:22 whenever a prophet speaks in my ⁹  name and the prediction ¹⁰  is not fulfilled, ¹¹  then I have ¹²  not spoken it; ¹³  the prophet has presumed to speak it, so you need not fear him.”

[1:17]  ¹ tn Heb “you,” and throughout the verse (cf. NASB, NRSV).

[1:17]  ² tn Heb “the small,” but referring to social status, not physical stature.

[5:9]  ³ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ⁴ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ⁵ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[12:31]  ⁶ tn Heb “you must not do thus to/for the Lord your God.”

[12:31]  ⁷ tn See note on this term at Deut 7:25.

[12:31]  ⁸ tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.

[18:22]  ⁹ tn Heb “the Lord’s.” See note on the word “his” in v. 5.

[18:22]  ¹⁰ tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”

[18:22]  ¹¹ tn Heb “does not happen or come to pass.”

[18:22]  ¹² tn Heb “the Lord has.” See note on the word “his” in v. 5.

[18:22]  ¹³ tn Heb “that is the word which the Lord has not spoken.”