Deuteronomy 22:6

22:6 If you happen to notice a bird’s nest along the road, whether in a tree or on the ground, and there are chicks or eggs with the mother bird sitting on them, ¹  you must not take the mother from the young. ² 

Deuteronomy 21:19

21:19 his father and mother must seize him and bring him to the elders at the gate of his city.

Deuteronomy 27:16

27:16 ‘Cursed ³  is the one who disrespects ⁴  his father and mother.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:23

27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’

Deuteronomy 21:18

21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, ⁵ 

Deuteronomy 22:15

22:15 Then the father and mother of the young woman must produce the evidence of virginity ⁶  for the elders of the city at the gate.

Deuteronomy 27:22

27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’

Deuteronomy 22:7

22:7 You must be sure ⁷  to let the mother go, but you may take the young for yourself. Do this so that it may go well with you and you may have a long life.

Deuteronomy 5:16

5:16 Honor ⁸  your father and your mother just as the Lord your God has commanded you to do, so that your days may be extended and that it may go well with you in the land that he ⁹  is about to give you.

Deuteronomy 21:13

21:13 discard the clothing she was wearing when captured, ¹⁰  and stay ¹¹  in your house, lamenting for her father and mother for a full month. After that you may have sexual relations ¹²  with her and become her husband and she your wife.

Deuteronomy 33:9

33:9 He said to his father and mother, “I have not seen him,” ¹³ 

and he did not acknowledge his own brothers

or know his own children,

for they kept your word,

and guarded your covenant.

Deuteronomy 13:6

False Prophets in the Family

13:6 Suppose your own full brother, ¹⁴  your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods ¹⁵  that neither you nor your ancestors ¹⁶  have previously known, ¹⁷ 

Deuteronomy 14:21

14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages ¹⁸  and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk. ¹⁹ 

Deuteronomy 23:2

23:2 A person of illegitimate birth ²⁰  may not enter the assembly of the Lord; to the tenth generation no one related to him may do so. ²¹ 

[22:6]  ¹ tn Heb “and the mother sitting upon the chicks or the eggs.”

[22:6]  ² tn Heb “sons,” used here in a generic sense for offspring.

[27:16]  ³ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ⁴ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[21:18]  ⁵ tn Heb “and he does not listen to them.”

[22:15]  ⁷ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

[22:7]  ⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “be sure.”

[5:16]  ¹¹ tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children.

[5:16]  ¹² tn Heb “the Lord your God.” See note on “He” in 5:3.

[21:13]  ¹³ tn Heb “she is to…remove the clothing of her captivity” (cf. NASB); NRSV “discard her captive’s garb.”

[21:13]  ¹⁴ tn Heb “sit”; KJV, NASB, NRSV “remain.”

[21:13]  ¹⁵ tn Heb “go unto,” a common Hebrew euphemism for sexual relations.

[33:9]  ¹⁵ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

[13:6]  ¹⁷ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

[13:6]  ¹⁸ tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

[13:6]  ¹⁹ tn Heb “fathers” (also in v. 17).

[13:6]  ²⁰ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

[14:21]  ¹⁹ tn Heb “gates” (also in vv. 27, 28, 29).

[14:21]  ²⁰ sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

[23:2]  ²¹ tn Or “a person born of an illegitimate marriage.”

[23:2]  ²² tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.