Ulangan 32:6

32:6 Is this how you repay ¹  the Lord,

you foolish, unwise people?

Is he not your father, your creator?

He has made you and established you.

Ulangan 22:30

22:30 (23:1) ²  A man may not marry ³  his father’s former ⁴  wife and in this way dishonor his father. ⁵ 

Ulangan 22:17

22:17 Moreover, he has raised accusations of impropriety by saying, ‘I discovered your daughter was not a virgin,’ but this is the evidence of my daughter’s virginity!” The cloth must then be spread out ⁶  before the city’s elders.

Ulangan 27:16

27:16 ‘Cursed ⁷  is the one who disrespects ⁸  his father and mother.’ Then all the people will say, ‘Amen!’

Ulangan 27:20

27:20 ‘Cursed is the one who has sexual relations with ⁹  his father’s former wife, ¹⁰  for he dishonors his father.’ ¹¹  Then all the people will say, ‘Amen!’

Ulangan 24:16

24:16 Fathers must not be put to death for what their children ¹²  do, nor children for what their fathers do; each must be put to death for his own sin.

Ulangan 21:13

21:13 discard the clothing she was wearing when captured, ¹³  and stay ¹⁴  in your house, lamenting for her father and mother for a full month. After that you may have sexual relations ¹⁵  with her and become her husband and she your wife.

Ulangan 8:5

8:5 Be keenly aware that just as a parent disciplines his child, ¹⁶  the Lord your God disciplines you.

Ulangan 21:19

21:19 his father and mother must seize him and bring him to the elders at the gate of his city.

Ulangan 27:22

27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’

Ulangan 32:7

32:7 Remember the ancient days;

bear in mind ¹⁷  the years of past generations. ¹⁸ 

Ask your father and he will inform you,

your elders, and they will tell you.

Ulangan 22:21

22:21 the men of her city must bring the young woman to the door of her father’s house and stone her to death, for she has done a disgraceful thing ¹⁹  in Israel by behaving like a prostitute while living in her father’s house. In this way you will purge ²⁰  evil from among you.

Ulangan 5:16

5:16 Honor ²¹  your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he ²²  is about to give you.

Ulangan 21:18

21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, ²³ 

Ulangan 22:15-16

22:15 Then the father and mother of the young woman must produce the evidence of virginity ²⁴  for the elders of the city at the gate. 22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected ²⁵  her.

Ulangan 22:29

22:29 The man who has raped her must pay her father fifty shekels of silver and she must become his wife because he has violated her; he may never divorce her as long as he lives.

Ulangan 33:9

33:9 He said to his father and mother, “I have not seen him,” ²⁶ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Ulangan 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ²⁷  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ²⁸  me, ²⁹ 

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ³⁰  Aramean ³¹  was my ancestor, ³²  and he went down to Egypt and lived there as a foreigner with a household few in number, ³³  but there he became a great, powerful, and numerous people.

Ulangan 18:8

18:8 He must eat the same share they do, despite any profits he may gain from the sale of his family’s inheritance. ³⁴ 

Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ³⁵  ruined the reputation ³⁶  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Ulangan 21:20

21:20 They must declare to the elders ³⁷  of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.”

[32:6]  ¹ tn Or “treat” (TEV).

[22:30]  ² sn Beginning with 22:30, the verse numbers through 23:25 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 22:30 ET = 23:1 HT, 23:1 ET = 23:2 HT, 23:2 ET = 23:3 HT, etc., through 23:25 ET = 23:26 HT. With 24:1 the verse numbers in the ET and HT are again the same.

[22:30]  ³ tn Heb “take.” In context this refers to marriage, as in the older English expression “take a wife.”

[22:30]  ⁴ sn This presupposes either the death of the father or their divorce since it would be impossible for one to marry his stepmother while his father was still married to her.

[22:30]  ⁵ tn Heb “uncover his father’s skirt” (so ASV, NASB). This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”).

[22:17]  ⁶ tn Heb “they will spread the garment.”

[27:16]  ⁷ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁸ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:20]  ⁹ tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

[27:20]  ¹⁰ tn See note at Deut 22:30.

[27:20]  ¹¹ tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

[24:16]  ¹² tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.

[21:13]  ¹³ tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”

[21:13]  ¹⁴ tn Heb “sit”; KJV, NASB, NRSV “remain.”

[21:13]  ¹⁵ tn Heb “go unto,” a common Hebrew euphemism for sexual relations.

[8:5]  ¹⁶ tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.

[32:7]  ¹⁷ tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.

[32:7]  ¹⁸ tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.

[22:21]  ¹⁹ tn The Hebrew term נְבָלָה (nÿvalah) means more than just something stupid. It refers to a moral lapse so serious as to jeopardize the whole covenant community (cf. Gen 34:7; Judg 19:23; 20:6, 10; Jer 29:23). See C. Pan, NIDOTTE 3:11-13. Cf. NAB “she committed a crime against Israel.”

[22:21]  ²⁰ tn Heb “burn.” See note on Deut 21:21.

[5:16]  ²¹ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ²² tn Heb “the Lord your God.” See note on “He” in 5:3.

[21:18]  ²³ tn Heb “and he does not listen to them.”

[22:15]  ²⁴ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[22:16]  ²⁵ tn Heb “hated.” See note on the word “other” in Deut 21:15.

[33:9]  ²⁶ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[5:9]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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).

[26:5]  ³⁰ tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ³¹ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ³² tn Heb “father.”

[26:5]  ³³ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[18:8]  ³⁴ tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT “a private source of income”), or even support sent by relatives (cf. TEV “whatever his family sends him”).

[22:19]  ³⁵ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ³⁶ tn Heb “brought forth a bad name.”

[21:20]  ³⁷ tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.