Ulangan 2:7

2:7 All along the way I, the Lord your God, ¹  have blessed your every effort. ²  I have ³  been attentive to ⁴  your travels through this great wasteland. These forty years I have ⁵  been with you; you have lacked for nothing.’”

Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ⁶  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁷  me, ⁸ 

Ulangan 5:15

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ⁹  That is why the Lord your God has commanded you to observe ¹⁰  the Sabbath day.

Ulangan 16:11

16:11 You shall rejoice before him ¹¹  – you, your son, your daughter, your male and female slaves, the Levites in your villages, ¹²  the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.

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 ¹³  is giving you as an inheritance, ¹⁴  you must wipe out the memory of the Amalekites from under heaven ¹⁵  – do not forget! ¹⁶ 

Ulangan 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ¹⁷  chooses to locate his name. ¹⁸ 

Ulangan 30:10

30:10 if you obey the Lord your God and keep his commandments and statutes that are written in this scroll of the law. But you must turn to him ¹⁹  with your whole mind and being.

[2:7]  ¹ tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).

[2:7]  ² tn Heb “all the work of your hands.”

[2:7]  ³ tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.

[2:7]  ⁴ tn Heb “known” (so ASV, NASB); NAB “been concerned about.”

[2:7]  ⁵ tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style.

[5:9]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[5:15]  ⁹ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ¹⁰ tn Or “keep” (so KJV, NRSV).

[16:11]  ¹¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:11]  ¹² tn Heb “gates.”

[25:19]  ¹³ tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[25:19]  ¹⁴ tn The Hebrew text includes “to possess it.”

[25:19]  ¹⁵ tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[25:19]  ¹⁶ sn This command is fulfilled in 1 Sam 15:1-33.

[26:2]  ¹⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[26:2]  ¹⁸ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

[30:10]  ¹⁹ tn Heb “to the Lord your God.” See note on the second occurrence of the word “he” in v. 3.