Ulangan 9:4
Konteks9:4 Do not think to yourself after the Lord your God has driven them out before you, “Because of my own righteousness the Lord has brought me here to possess this land.” It is because of the wickedness of these nations that the Lord is driving them out ahead of you.
Ulangan 14:21
Konteks14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages 1 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. 2
Ulangan 21:5
Konteks21:5 Then the Levitical priests 3 will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, 4 and to decide 5 every judicial verdict 6 )
Ulangan 21:23
Konteks21:23 his body must not remain all night on the tree; instead you must make certain you bury 7 him that same day, for the one who is left exposed 8 on a tree is cursed by God. 9 You must not defile your land which the Lord your God is giving you as an inheritance.
Ulangan 28:15
Konteks28:15 “But if you ignore 10 the Lord your God and are not careful to keep all his commandments and statutes I am giving you today, then all these curses will come upon you in full force: 11
Ulangan 30:20
Konteks30:20 I also call on you 12 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 13 in the land the Lord promised to give to your ancestors Abraham, Isaac, and Jacob.”
[14:21] 1 tn Heb “gates” (also in vv. 27, 28, 29).
[14:21] 2 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
[21:5] 3 tn Heb “the priests, the sons of Levi.”
[21:5] 4 tn Heb “in the name of the
[21:5] 5 tn Heb “by their mouth.”
[21:5] 6 tn Heb “every controversy and every blow.”
[21:23] 7 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
[21:23] 8 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] 9 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).
[28:15] 10 tn Heb “do not hear the voice of.”
[28:15] 11 tn Heb “and overtake you” (so NIV, NRSV); NAB, NLT “and overwhelm you.”
[30:20] 12 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] 13 tn Heb “he is your life and the length of your days to live.”
