Discovery BoxDeuteronomy 1:42 
Context1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’”
Deuteronomy 3:4
Context3:4 We captured all his cities at that time – there was not a town we did not take from them – sixty cities, all the region of Argob, 1 the dominion of Og in Bashan.
Deuteronomy 3:26
Context3:26 But the Lord was angry at me because of you and would not listen to me. Instead, he 2 said to me, “Enough of that! 3 Do not speak to me anymore about this matter.
Deuteronomy 4:23
Context4:23 Be on guard so that you do not forget the covenant of the Lord your God that he has made with you, and that you do not make an image of any kind, just as he 4 has forbidden 5 you.
Deuteronomy 5:11
Context5:11 You must not make use of the name of the Lord your God for worthless purposes, 6 for the Lord will not exonerate anyone who abuses his name that way. 7
Deuteronomy 11:2
Context11:2 Bear in mind today that I am not speaking 8 to your children who have not personally experienced the judgments 9 of the Lord your God, which revealed 10 his greatness, strength, and power. 11
Deuteronomy 14:8
Context14:8 Also the pig is ritually impure to you; though it has divided hooves, 12 it does not chew the cud. You may not eat their meat or even touch their remains.
Deuteronomy 15:6
Context15:6 For the Lord your God will bless you just as he has promised; you will lend to many nations but will not borrow from any, and you will rule over many nations but they will not rule over you.
Deuteronomy 17:15
Context17:15 you must select without fail 13 a king whom the Lord your God chooses. From among your fellow citizens 14 you must appoint a king – you may not designate a foreigner who is not one of your fellow Israelites. 15
Deuteronomy 19:6
Context19:6 Otherwise the blood avenger will chase after the killer in the heat of his anger, eventually overtake him, 16 and kill him, 17 though this is not a capital case 18 since he did not hate him at the time of the accident.
Deuteronomy 21:8
Context21:8 Do not blame 19 your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” 20 Then atonement will be made for the bloodshed.
Deuteronomy 21:14
Context21:14 If you are not pleased with her, then you must let her go 21 where she pleases. You cannot in any case sell 22 her; 23 you must not take advantage of 24 her, since you have already humiliated 25 her.
Deuteronomy 28:30
Context28:30 You will be engaged to a woman and another man will rape 26 her. You will build a house but not live in it. You will plant a vineyard but not even begin to use it.
Deuteronomy 31:6
Context31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”
Deuteronomy 33:9
Context33:9 He said to his father and mother, “I have not seen him,” 27
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
1 sn Argob. This is a subdistrict of Bashan, perhaps north of the Yarmuk River. See Y. Aharoni, Land of the Bible, 314.
2 tn Heb “the
3 tn Heb “much to you” (an idiom).
4 tn Heb “the
5 tn Heb “commanded.”
6 tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.
7 tn Heb “who takes up his name to emptiness.”
8 tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.
9 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.
10 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.
11 tn Heb “his strong hand and his stretched-out arm.”
12 tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.
13 tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “without fail.”
14 tn Heb “your brothers,” but not referring to siblings (cf. NIV “your brother Israelites”; NLT “a fellow Israelite”). The same phrase also occurs in v. 20.
15 tn Heb “your brothers.” See the preceding note on “fellow citizens.”
16 tn Heb “and overtake him, for the road is long.”
17 tn Heb “smite with respect to life,” that is, fatally.
18 tn Heb “no judgment of death.”
19 tn Heb “Atone for.”
20 tn Heb “and do not place innocent blood in the midst of your people Israel.”
21 sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.
22 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”
23 tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.
24 tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”
25 sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).
26 tc For MT reading שָׁגַל (shagal, “ravish; violate”), the Syriac, Targum, and Vulgate presume the less violent שָׁכַב (shakhav, “lie with”). The unexpected counterpart to betrothal here favors the originality of the MT.
27 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
