Deuteronomy 22:10-11

22:10 You must not plow with an ox and a donkey harnessed together. 22:11 You must not wear clothing made with wool and linen meshed together. ¹ 

Deuteronomy 15:22

15:22 You may eat it in your villages, ²  whether you are ritually impure or clean, ³  just as you would eat a gazelle or an ibex.

Deuteronomy 33:5

33:5 The Lord ⁴  was king over Jeshurun, ⁵ 

when the leaders of the people assembled,

the tribes of Israel together. ⁶ 

Deuteronomy 12:22

12:22 Like you eat the gazelle or ibex, so you may eat these; the ritually impure and pure alike may eat them.

Deuteronomy 25:11

25:11 If two men ⁷  get into a hand-to-hand fight, and the wife of one of them gets involved to help her husband against his attacker, and she reaches out her hand and grabs his genitals, ⁸ 

Deuteronomy 25:5

Respect for the Sanctity of Others

25:5 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, ⁹  and perform the duty of a brother-in-law. ¹⁰ 

Deuteronomy 33:17

33:17 May the firstborn of his bull bring him honor,

and may his horns be those of a wild ox;

with them may he gore all peoples,

all the far reaches of the earth.

They are the ten thousands of Ephraim, ¹¹ 

and they are the thousands of Manasseh.

[22:11]  ¹ tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.

[15:22]  ¹ tn Heb “in your gates.”

[15:22]  ² tc The LXX adds ἐν σοί (en soi, “among you”) to make clear that the antecedent is the people and not the animals. That is, the people, whether ritually purified or not, may eat such defective animals.

[33:5]  ¹ tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

[33:5]  ² sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

[33:5]  ³ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.

[25:11]  ¹ tn Heb “a man and his brother.”

[25:11]  ² tn Heb “shameful parts.” Besides the inherent indelicacy of what she has done, the woman has also threatened the progenitive capacity of the injured man. The level of specificity given this term in modern translations varies: “private parts” (NAB, NIV, CEV); “genitals” (NASB, NRSV, TEV); “sex organs” (NCV); “testicles” (NLT).

[25:5]  ¹ tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ² 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).

[33:17]  ¹ sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.