Ulangan 5:14

5:14 but the seventh day is the Sabbath ¹  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ²  so that your male and female slaves, like yourself, may have rest.

Ulangan 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ³  along with it. ⁴  You must absolutely detest ⁵  and abhor it, ⁶  for it is an object of divine wrath.

Ulangan 10:8

10:8 At that time the Lord set apart the tribe of Levi ⁷  to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings ⁸  in his name, as they do to this very day.

Ulangan 13:17

13:17 You must not take for yourself anything that has been placed under judgment. ⁹  Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors.

Ulangan 14:21

14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ¹⁰  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ¹¹ 

Ulangan 24:5

24:5 When a man is newly married, he need not go into ¹²  the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to ¹³  the wife he has married.

[5:14]  ¹ tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ² tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[7:26]  ³ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

[7:26]  sn The Hebrew word translated an object of divine wrath (חֵרֶם, kherem) refers to persons or things placed under God’s judgment, usually to the extent of their complete destruction. See note on the phrase “divine judgment” in Deut 2:34.

[7:26]  ⁴ tn Or “like it is.”

[7:26]  ⁵ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

[7:26]  ⁶ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

[10:8]  ⁷ sn The Lord set apart the tribe of Levi. This was not the initial commissioning of the tribe of Levi to this ministry (cf. Num 3:11-13; 8:12-26), but with Aaron’s death it seemed appropriate to Moses to reiterate Levi’s responsibilities. There is no reference in the Book of Numbers to this having been done, but the account of Eleazar’s succession to the priesthood there (Num 20:25-28) would provide a setting for this to have occurred.

[10:8]  ⁸ sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.

[13:17]  ⁹ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

[14:21]  ¹⁰ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ¹¹ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[24:5]  ¹² tn Heb “go out with.”

[24:5]  ¹³ tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).