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 8:18

8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ⁹  even as he has to this day.

Ulangan 12:12

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages ¹⁰  (since they have no allotment or inheritance with you). ¹¹ 

Ulangan 20:1

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry ¹²  and troops ¹³  who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.

Ulangan 21:5

21:5 Then the Levitical priests ¹⁴  will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, ¹⁵  and to decide ¹⁶  every judicial verdict ¹⁷ )

Ulangan 21:17

21:17 Rather, he must acknowledge the son of the less loved ¹⁸  wife as firstborn and give him the double portion ¹⁹  of all he has, for that son is the beginning of his father’s procreative power ²⁰  – to him should go the right of the firstborn.

Ulangan 30:9

30:9 The Lord your God will make the labor of your hands ²¹  abundantly successful and multiply your children, ²²  the offspring of your cattle, and the produce of your soil. For the Lord your God will once more ²³  rejoice over you to make you prosperous ²⁴  just as he rejoiced over your ancestors,

Ulangan 30:20

30:20 I also call on you ²⁵  to love the Lord your God, to obey him and be loyal to him, for he gives you life and enables you to live continually ²⁶  in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”

Ulangan 31:23

31:23 and the Lord ²⁷  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ²⁸ 

[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).

[8:18]  ⁹ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[12:12]  ¹⁰ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

[12:12]  ¹¹ sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

[20:1]  ¹² tn Heb “horse and chariot.”

[20:1]  ¹³ tn Heb “people.”

[21:5]  ¹⁴ tn Heb “the priests, the sons of Levi.”

[21:5]  ¹⁵ tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:5]  ¹⁶ tn Heb “by their mouth.”

[21:5]  ¹⁷ tn Heb “every controversy and every blow.”

[21:17]  ¹⁸ tn See note on the word “other” in v. 15.

[21:17]  ¹⁹ tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).

[21:17]  ²⁰ tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”

[30:9]  ²¹ tc The MT reads “hand” (singular). Most versions read the plural.

[30:9]  ²² tn Heb “the fruit of your womb” (so NAB, NIV); NRSV “of your body.”

[30:9]  ²³ tn Heb “return and.” The Hebrew verb is used idiomatically here to indicate the repetition of the following action.

[30:9]  ²⁴ tn The Hebrew text includes “for good.”

[30:20]  ²⁵ tn The words “I also call on you” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20 are one long sentence, which the translation divides into two.

[30:20]  ²⁶ tn Heb “he is your life and the length of your days to live.”

[31:23]  ²⁷ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ²⁸ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.