Deuteronomy 2:32

2:32 When Sihon and all his troops ¹  emerged to encounter us in battle at Jahaz, ² 

Deuteronomy 4:32

The Uniqueness of Israel’s God

4:32 Indeed, ask about the distant past, starting from the day God created humankind ³  on the earth, and ask ⁴  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 6:6

Exhortation to Teach the Covenant Principles

6:6 These words I am commanding you today must be kept in mind,

Deuteronomy 7:25

7:25 You must burn the images of their gods, but do not covet the silver and gold that covers them so much that you take it for yourself and thus become ensnared by it; for it is abhorrent ⁵  to the Lord your God.

Deuteronomy 14:19

14:19 and any winged thing on the ground are impure to you – they may not be eaten. ⁶ 

Deuteronomy 28:5

28:5 Your basket and your mixing bowl will be blessed.

Deuteronomy 28:17

28:17 Your basket and your mixing bowl will be cursed.

Deuteronomy 30:15

30:15 “Look! I have set before you today life and prosperity on the one hand, and death and disaster on the other.

[2:32]  ¹ tn Heb “people.”

[2:32]  ² sn Jahaz. This is probably Khirbet el-Medeiyineh. See J. Dearman, “The Levitical Cities of Reuben and Moabite Toponymy,” BASOR 276 (1984): 55-57.

[4:32]  ³ 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.

[4:32]  ⁴ 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.

[7:25]  ⁵ tn The Hebrew word תּוֹעֵבָה (to’evah, “abhorrent; detestable”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. Frequently such things (or even persons) must be condemned to annihilation (חֵרֶם, kherem) lest they become a means of polluting or contaminating others (cf. Deut 13:17; 20:17-18). See M. Grisanti, NIDOTTE 4:315.

[14:19]  ⁷ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.