Deuteronomy 13:10

13:10 You must stone him to death ¹  because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery.

Deuteronomy 17:5

17:5 you must bring to your city gates ²  that man or woman who has done this wicked thing – that very man or woman – and you must stone that person to death. ³ 

Deuteronomy 21:21

21:21 Then all the men of his city must stone him to death. In this way you will purge out ⁴  wickedness from among you, and all Israel ⁵  will hear about it and be afraid.

Deuteronomy 22:26

22:26 You must not do anything to the young woman – she has done nothing deserving of death. This case is the same as when someone attacks another person ⁶  and murders him,

Deuteronomy 30:19

30:19 Today I invoke heaven and earth as a witness against you that I have set life and death, blessing and curse, before you. Therefore choose life so that you and your descendants may live!

Deuteronomy 31:14

The Commissioning of Joshua

31:14 Then the Lord said to Moses, “The day of your death is near. Summon Joshua and present yourselves in the tent ⁷  of meeting ⁸  so that I can commission him.” ⁹  So Moses and Joshua presented themselves in the tent of meeting.

Deuteronomy 31:27

31:27 for I know about your rebellion and stubbornness. ¹⁰  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ¹¹ 

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¹ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

² tn Heb “gates.”

³ tn Heb “stone them with stones so that they die” (KJV similar); NCV “throw stones at that person until he dies.”

⁴ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

⁵ tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

⁶ tn Heb “his neighbor.”

⁷ tc The LXX reads “by the door of the tent” in line with v. 10 but also, perhaps, as a reflection of its tendency to avoid over-familiarity with Yahweh and his transcendence.

⁸ tn Heb “tent of assembly” (מוֹעֵד אֹהֶל, ’ohel mo’ed); this is not always the same as the tabernacle, which is usually called מִשְׁכָּן (mishkan, “dwelling-place”), a reference to its being invested with God’s presence. The “tent of meeting” was erected earlier than the tabernacle and was the place where Yahweh occasionally appeared, especially to Moses (cf. Exod 18:7-16; 33:7-11; Num 11:16, 24, 26; 12:4).

⁹ tn Heb “I will command him.”

¹⁰ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

¹¹ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.