Discovery BoxDeuteronomy 4:32 
Context4:32 Indeed, ask about the distant past, starting from the day God created humankind 1 on the earth, and ask 2 from one end of heaven to the other, whether there has ever been such a great thing as this, or even a rumor of it.
Deuteronomy 8:18
Context8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 3 even as he has to this day.
Deuteronomy 19:5
Context19:5 Suppose he goes with someone else 4 to the forest to cut wood and when he raises the ax 5 to cut the tree, the ax head flies loose 6 from the handle and strikes 7 his fellow worker 8 so hard that he dies. The person responsible 9 may then flee to one of these cities to save himself. 10
Deuteronomy 21:23
Context21:23 his body must not remain all night on the tree; instead you must make certain you bury 11 him that same day, for the one who is left exposed 12 on a tree is cursed by God. 13 You must not defile your land which the Lord your God is giving you as an inheritance.
Deuteronomy 22:19
Context22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 14 ruined the reputation 15 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
Deuteronomy 25:5
Context25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, 16 and perform the duty of a brother-in-law. 17
Deuteronomy 28:31
Context28:31 Your ox will be slaughtered before your very eyes but you will not eat of it. Your donkey will be stolen from you as you watch and will not be returned to you. Your flock of sheep will be given to your enemies and there will be no one to save you.
Deuteronomy 28:68
Context28:68 Then the Lord will make you return to Egypt by ship, over a route I said to you that you would never see again. There you will sell yourselves to your enemies as male and female slaves, but no one will buy you.”
Deuteronomy 31:20
Context31:20 For after I have brought them 18 to the land I promised to their 19 ancestors – one flowing with milk and honey – and they 20 eat their fill 21 and become fat, then they 22 will turn to other gods and worship them; they will reject me and break my covenant.
Deuteronomy 33:16
Context33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 23
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 24 from his brothers.
1 tn The Hebrew term אָדָם (’adam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest.
2 tn The verb is not present in the Hebrew text but has been supplied in the translation for clarification. The challenge has both temporal and geographical dimensions. The people are challenged to (1) inquire about the entire scope of past history and (2) conduct their investigation on a worldwide scale.
3 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
4 tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”
5 tn Heb “and he raises his hand with the iron.”
6 tn Heb “the iron slips off.”
7 tn Heb “finds.”
8 tn Heb “his neighbor.”
9 tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.
10 tn Heb “and live.”
11 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
12 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.”
13 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).
14 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
15 tn Heb “brought forth a bad name.”
16 tn Heb “take her as wife”; NRSV “taking her in marriage.”
17 sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).
18 tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.
19 tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.
20 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
21 tn Heb “and are satisfied.”
22 tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.
23 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
24 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
