Ulangan 4:9

Reminder of the Horeb Covenant

4:9 Again, however, pay very careful attention, ¹  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 7:8

7:8 Rather it is because of his ²  love ³  for you and his faithfulness to the promise ⁴  he solemnly vowed ⁵  to your ancestors ⁶  that the Lord brought you out with great power, ⁷  redeeming ⁸  you from the place of slavery, from the power ⁹  of Pharaoh king of Egypt.

Ulangan 21:15

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ¹⁰  and they both ¹¹  bear him sons, with the firstborn being the child of the less loved wife.

Ulangan 21:23

21:23 his body must not remain all night on the tree; instead you must make certain you bury ¹²  him that same day, for the one who is left exposed ¹³  on a tree is cursed by God. ¹⁴  You must not defile your land which the Lord your God is giving you as an inheritance.

[4:9]  ¹ tn Heb “watch yourself and watch your soul carefully.”

[7:8]  ² tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ³ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁴ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁵ tn Heb “swore on oath.”

[7:8]  ⁶ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁷ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁸ sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁹ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[21:15]  ¹⁰ tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.

[21:15]  ¹¹ tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.

[21:23]  ¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”

[21:23]  ¹³ tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”

[21:23]  ¹⁴ sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).