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 4:6

4:6 So be sure to do them, because this will testify of your wise understanding ³  to the people who will learn of all these statutes and say, “Indeed, this great nation is a very wise ⁴  people.”

Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ⁵  lest you forget the things you have seen and disregard them for the rest of your life; instead teach them to your children and grandchildren.

Ulangan 4:34

4:34 Or has God ⁶  ever before tried to deliver ⁷  a nation from the middle of another nation, accompanied by judgments, ⁸  signs, wonders, war, strength, power, ⁹  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 12:30

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”

Ulangan 17:8

Appeal to a Higher Court

17:8 If a matter is too difficult for you to judge – bloodshed, ¹⁰  legal claim, ¹¹  or assault ¹²  – matters of controversy in your villages ¹³  – you must leave there and go up to the place the Lord your God chooses. ¹⁴ 

[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.

[4:6]  ³ tn Heb “it is wisdom and understanding.”

[4:6]  ⁴ tn Heb “wise and understanding.”

[4:9]  ⁵ tn Heb “watch yourself and watch your soul carefully.”

[4:34]  ⁶ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ⁷ tn Heb “tried to go to take for himself.”

[4:34]  ⁸ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ⁹ tn Heb “by strong hand and by outstretched arm.”

[17:8]  ¹⁰ tn Heb “between blood and blood.”

[17:8]  ¹¹ tn Heb “between claim and claim.”

[17:8]  ¹² tn Heb “between blow and blow.”

[17:8]  ¹³ tn Heb “gates.”

[17:8]  ¹⁴ tc Several Greek recensions add “to place his name there,” thus completing the usual formula to describe the central sanctuary (cf. Deut 12:5, 11, 14, 18; 16:6). However, the context suggests that the local Levitical towns, and not the central sanctuary, are in mind.