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Purity in Public Worship

23 A man with crushed[a] or severed genitals[b] may not enter the assembly of the Lord.[c] A person of illegitimate birth[d] may not enter the assembly of the Lord; to the tenth generation no one related to him may do so.[e]

No Ammonite or Moabite[f] may enter the assembly of the Lord; to the tenth generation none of their descendants shall ever[g] do so,[h] for they did not meet you with food and water on the way as you came from Egypt, and furthermore, they hired[i] Balaam son of Beor of Pethor in Aram Naharaim to curse you. But the Lord your God refused to listen to Balaam and changed[j] the curse to a blessing, for the Lord your God loves[k] you. You must not seek peace and prosperity for them through all the ages to come. You must not hate an Edomite, for he is your relative;[l] you must not hate an Egyptian, for you lived as a foreigner[m] in his land. Children of the third generation born to them[n] may enter the assembly of the Lord.

Purity in Personal Hygiene

When you go out as an army against your enemies, guard yourselves against anything impure.[o] 10 If there is someone among you who is impure because of some nocturnal emission,[p] he must leave the camp; he may not reenter it immediately. 11 When evening arrives he must wash himself with water, and then at sunset he may reenter the camp.

12 You are to have a place outside the camp to serve as a latrine.[q] 13 You must have a spade among your other equipment, and when you relieve yourself[r] outside you must dig a hole with the spade[s] and then turn and cover your excrement.[t] 14 For the Lord your God walks about in the middle of your camp to deliver you and defeat[u] your enemies for you. Therefore your camp should be holy, so that he does not see anything indecent[v] among you and turn away from you.

Purity in the Treatment of the Unprivileged

15 You must not return an escaped slave to his master when he has run away to you.[w] 16 Indeed, he may live among you in any place he chooses, in whichever of your villages[x] he prefers; you must not oppress him.

Cultic Prostitution Banned

17 There must never be a sacred prostitute[y] among the young women[z] of Israel nor a sacred male prostitute[aa] among the young men[ab] of Israel. 18 You must never bring the pay of a female prostitute[ac] or the wage of a male prostitute[ad] into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Respect for Others’ Property

19 You must not charge interest on a loan to your fellow Israelite,[ae] whether on money, food, or anything else that has been loaned with interest. 20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess. 21 When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he[af] will surely[ag] hold you accountable as a sinner.[ah] 22 If you refrain from making a vow, it will not be sinful. 23 Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the Lord your God as a freewill offering. 24 When you enter the vineyard of your neighbor you may eat as many grapes as you please,[ai] but you must not take away any in a container.[aj] 25 When you go into the ripe grain fields of your neighbor you may pluck off the kernels with your hand,[ak] but you must not use a sickle on your neighbor’s ripe grain.

24 If a man marries a woman and she does not please him because he has found something indecent[al] in her, then he may draw up a divorce document, give it to her, and evict her from his house. When she has left him[am] she may go and become someone else’s wife. If the second husband rejects[an] her and then divorces her,[ao] gives her the papers, and evicts her from his house, or if the second husband who married her dies, her first husband who divorced her is not permitted to remarry[ap] her after she has become ritually impure, for that is offensive to the Lord.[aq] You must not bring guilt on the land[ar] that the Lord your God is giving you as an inheritance.

When a man is newly married, he need not go into[as] the army nor be obligated in any way; he must be free to stay at home for a full year and bring joy to[at] the wife he has married.

One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security.[au]

If a man is found kidnapping a person from among his fellow Israelites,[av] and regards him as mere property[aw] and sells him, that kidnapper[ax] must die. In this way you will purge[ay] the evil from among you.

Respect for Human Dignity

Be careful during an outbreak of leprosy to follow precisely[az] all that the Levitical priests instruct you; as I have commanded them, so you should do. Remember what the Lord your God did to Miriam[ba] along the way after you left Egypt.

10 When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security.[bb] 11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security.[bc] 12 If the person is poor you may not use what he gives you as security for a covering.[bd] 13 You must by all means[be] return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed[bf] by the Lord your God.

14 You must not oppress a lowly and poor servant, whether one from among your fellow Israelites[bg] or from the resident foreigners who are living in your land and villages.[bh] 15 You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin.

16 Fathers must not be put to death for what their children[bi] do, nor children for what their fathers do; each must be put to death for his own sin.

17 You must not pervert justice[bj] due a resident foreigner or an orphan, or take a widow’s garment as security for a loan. 18 Remember that you were slaves in Egypt and that the Lord your God redeemed you from there; therefore I am commanding you to do all this. 19 Whenever you reap your harvest in your field and leave some unraked grain there,[bk] you must not return to get it; it should go to the resident foreigner, orphan, and widow so that the Lord your God may bless all the work you do.[bl] 20 When you beat your olive tree you must not repeat the procedure;[bm] the remaining olives belong to the resident foreigner, orphan, and widow. 21 When you gather the grapes of your vineyard you must not do so a second time;[bn] they should go to the resident foreigner, orphan, and widow. 22 Remember that you were slaves in the land of Egypt; therefore, I am commanding you to do all this.

25 If controversy arises between people,[bo] they should go to court for judgment. When the judges[bp] hear the case, they shall exonerate[bq] the innocent but condemn[br] the guilty. Then,[bs] if the guilty person is sentenced to a beating,[bt] the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves.[bu] The judge[bv] may sentence him to forty blows,[bw] but no more. If he is struck with more than these, you might view your fellow Israelite[bx] with contempt.

You must not muzzle your[by] ox when it is treading grain.

Respect for the Sanctity of Others

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,[bz] and perform the duty of a brother-in-law.[ca] Then[cb] the first son[cc] she bears will continue the name of the dead brother, thus preventing his name from being blotted out of Israel. But if the man does not want to marry his brother’s widow, then she[cd] must go to the elders at the town gate and say, “My husband’s brother refuses to preserve his brother’s name in Israel; he is unwilling to perform the duty of a brother-in-law to me!” Then the elders of his city must summon him and speak to him. If he persists, saying, “I don’t want to marry her,” then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face.[ce] She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!”[cf] 10 His family name will be referred to[cg] in Israel as “the family[ch] of the one whose sandal was removed.”[ci]

11 If two men[cj] 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 private parts,[ck] 12 then you must cut off her hand—do not pity her.

13 You must not have in your bag different stone weights,[cl] a heavy and a light one.[cm] 14 You must not have in your house different measuring containers,[cn] a large and a small one. 15 You must have an accurate and correct[co] stone weight and an accurate and correct measuring container, so that your life may be extended in the land the Lord your God is about to give you. 16 For anyone who acts dishonestly in these ways is abhorrent[cp] to the Lord your God.

Treatment of the Amalekites

17 Remember what the Amalekites[cq] did to you on your way from Egypt, 18 how they met you along the way and cut off all your stragglers in the rear of the march when you were exhausted and tired; they were unafraid of God.[cr] 19 So when the Lord your God gives you relief from all the enemies who surround you in the land he[cs] is giving you as an inheritance,[ct] you must wipe out the memory of the Amalekites from under heaven[cu]—do not forget![cv]

Footnotes

  1. Deuteronomy 23:1 tn Heb “bruised by crushing,” which many English versions take to refer to crushed testicles (NAB, NRSV, NLT); TEV “who has been castrated.”
  2. Deuteronomy 23:1 tn Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.”
  3. Deuteronomy 23:1 sn The Hebrew term translated “assembly” (קָהָל, qahal) does not refer here to the nation as such but to the formal services of the tabernacle or temple. Since emasculated or other sexually abnormal persons were commonly associated with pagan temple personnel, the thrust here may be primarily polemical in intent. One should not read into this anything having to do with the mentally and physically handicapped as fit to participate in the life and ministry of the church.
  4. Deuteronomy 23:2 tn Or “a person born of an illegitimate marriage.”
  5. Deuteronomy 23:2 tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.
  6. Deuteronomy 23:3 sn An Ammonite or Moabite. These descendants of Lot by his two daughters (cf. Gen 19:30-38) were thereby the products of incest and therefore excluded from the worshiping community. However, these two nations also failed to show proper hospitality to Israel on their way to Canaan (v. 4).
  7. Deuteronomy 23:3 tn The Hebrew term translated “ever” (עַד־עוֹלָם, ʿad ʿolam) suggests that “tenth generation” (vv. 2, 3) also means “forever.” However, in the OT sense “forever” means not “for eternity” but for an indeterminate future time. See A. Tomasino, NIDOTTE 3:346.
  8. Deuteronomy 23:3 tn Heb “enter the assembly of the Lord.” The phrase “do so” has been used in the translation for stylistic reasons to avoid redundancy.
  9. Deuteronomy 23:4 tn Heb “hired against you.”
  10. Deuteronomy 23:5 tn Heb “the Lord your God changed.” The phrase “the Lord your God” has not been included in the translation here for stylistic reasons to avoid redundancy. Moreover, use of the pronoun “he” could create confusion regarding the referent (the Lord or Balaam).
  11. Deuteronomy 23:5 tn The verb אָהֵב (ʾahev, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. See note on the word “loved” in Deut 4:37.
  12. Deuteronomy 23:7 tn Heb “brother.”
  13. Deuteronomy 23:7 tn Heb “sojourner.”sn The same term ger (גֵּר) is used for the resident foreigner living in Israel and of the Israelite who lived in Israel, despite the very different social conditions of each. A foreign resident has differing status in different countries. The Israelites were slaves in Egypt, but the resident foreigner in Israel was under the same laws (civil and religious) as the Israelite and could worship the Lord as part of the covenant community. Several passages emphasize equal standing under Mosaic Law (Exod 12:49; Lev 24:22; Num 9:14; 15:15, 16, 26, 29; 19:10; 35:15; Deut 1:16) or similar obligations (Exod 20:10; 23:12; Lev 16:29; 17:10, 12, 13; 18:26; 24:16; Num 15:14).
  14. Deuteronomy 23:8 sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.
  15. Deuteronomy 23:9 tn Heb “evil.” The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity.
  16. Deuteronomy 23:10 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.
  17. Deuteronomy 23:12 tn Heb “so that one may go outside there.” This expression is euphemistic.
  18. Deuteronomy 23:13 tn Heb “sit.” This expression is euphemistic.
  19. Deuteronomy 23:13 tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.
  20. Deuteronomy 23:13 tn Heb “what comes from you,” a euphemism.
  21. Deuteronomy 23:14 tn Heb “give [over] your enemies.”
  22. Deuteronomy 23:14 tn Heb “nakedness of a thing”; NLT “any shameful thing.” The expression עֶרְוַת דָּבָר (ʿervat davar) refers specifically to sexual organs and, by extension, to any function associated with them. There are some aspects of human life that are so personal and private that they ought not be publicly paraded. Cultically speaking, even God is offended by such impropriety (cf. Gen 9:22-23; Lev 18:6-12, 16-19; 20:11, 17-21). See B. Seevers, NIDOTTE 3:528-30.
  23. Deuteronomy 23:15 tn The Hebrew text includes “from his master,” but this would be redundant in English style.
  24. Deuteronomy 23:16 tn Heb “gates.”
  25. Deuteronomy 23:17 tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qedeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).
  26. Deuteronomy 23:17 tn Heb “daughters.”
  27. Deuteronomy 23:17 tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).
  28. Deuteronomy 23:17 tn Heb “sons.”
  29. Deuteronomy 23:18 tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.
  30. Deuteronomy 23:18 tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.
  31. Deuteronomy 23:19 tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).
  32. Deuteronomy 23:21 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  33. Deuteronomy 23:21 tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”
  34. Deuteronomy 23:21 tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”
  35. Deuteronomy 23:24 tn Heb “grapes according to your appetite, your fullness.”
  36. Deuteronomy 23:24 tn Heb “in your container”; NAB, NIV “your basket.”
  37. Deuteronomy 23:25 sn For the continuation of these practices into NT times see Matt 12:1-8; Mark 2:23-28; Luke 6:1-5.
  38. Deuteronomy 24:1 tn The Hebrew phrase עֶרְוַת דָּבָר (ʿervat davar) involves a genitive of specification, something characterized by עֶרְוָה (ʿervah). עֶרְוָה means “nakedness,” and by extension means “shame, sexual impropriety, sexual organs, indecency” (NIDOTTE III 528, Jastrow 1114-15).
  39. Deuteronomy 24:2 tn Heb “his house.”
  40. Deuteronomy 24:3 tn Heb “hates.” See note on the word “other” in Deut 21:15.
  41. Deuteronomy 24:3 tn Heb “writes her a document of divorce.”
  42. Deuteronomy 24:4 tn Heb “to return to take her to be his wife.”
  43. Deuteronomy 24:4 sn The issue here is not divorce and its grounds per se but prohibition of remarriage to a mate whom one has previously divorced.
  44. Deuteronomy 24:4 tn Heb “cause the land to sin” (so KJV, ASV).
  45. Deuteronomy 24:5 tn Heb “go out with.”
  46. Deuteronomy 24:5 tc For the MT’s reading Piel שִׂמַּח (simmakh, “bring joy to”), the Syriac and others read שָׂמַח (samakh, “enjoy”).
  47. Deuteronomy 24:6 sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.
  48. Deuteronomy 24:7 tn Heb “from his brothers, from the sons of Israel.” The terms “brothers” and “sons of Israel” are in apposition; the second defines the first more specifically.
  49. Deuteronomy 24:7 tn Or “and enslaves him.”
  50. Deuteronomy 24:7 tn Heb “that thief.”
  51. Deuteronomy 24:7 tn Heb “burn.” See note on the word “purge” in Deut 19:19.
  52. Deuteronomy 24:8 tn Heb “to watch carefully and to do.”
  53. Deuteronomy 24:9 sn What the Lord your God did to Miriam. The reference is to Miriam’s having contracted leprosy because of her intemperate challenge to Moses’ leadership (Num 12:1-15). The purpose for the allusion here appears to be the assertion of the theocratic leadership of the priests who, like Moses, should not be despised.
  54. Deuteronomy 24:10 tn Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.
  55. Deuteronomy 24:11 tn Heb “his pledge.”
  56. Deuteronomy 24:12 tn Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19-20; 24:6; cf. Exod 22:25-26; Lev 25:35-37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.”
  57. Deuteronomy 24:13 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”
  58. Deuteronomy 24:13 tn Or “righteous” (so NIV, NLT).
  59. Deuteronomy 24:14 tn Heb “your brothers,” but not limited only to actual siblings; cf. NASB, NAB “countrymen.”
  60. Deuteronomy 24:14 tn Heb “who are in your land in your gates.” The word “living” is supplied in the translation for stylistic reasons.
  61. Deuteronomy 24:16 tn Heb “sons” (so NASB; twice in this verse). Many English versions, including the KJV, read “children” here.
  62. Deuteronomy 24:17 sn Besides not oppressing the resident foreigner (גֵּר; ger) (Exod 22:21; Deut 24:14, 17; 27:19), Israel was told to love them (Lev 19:33-34; Deut 10:18-19).
  63. Deuteronomy 24:19 tn Heb “in the field.”
  64. Deuteronomy 24:19 tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13).
  65. Deuteronomy 24:20 tn Heb “knock down after you.”
  66. Deuteronomy 24:21 tn Heb “glean after you.”
  67. Deuteronomy 25:1 tn Heb “men.”
  68. Deuteronomy 25:1 tn Heb “they”; the referent (the judges) has been specified in the translation for clarity.
  69. Deuteronomy 25:1 tn Heb “declare to be just”; KJV, NASB “justify the righteous”; NAB, NIV “acquitting the innocent.”
  70. Deuteronomy 25:1 tn Heb “declare to be evil”; NIV “condemning the guilty (+ party NAB).”
  71. Deuteronomy 25:2 tn Heb “and it will be.”
  72. Deuteronomy 25:2 tn Heb “if the evil one is a son of smiting.”
  73. Deuteronomy 25:2 tn Heb “according to his wickedness, by number.”
  74. Deuteronomy 25:3 tn Heb “he”; the referent (the judge) has been specified in the translation for clarity.
  75. Deuteronomy 25:3 tn Heb “Forty blows he may strike him”; however, since the judge is to witness the punishment (v. 2) it is unlikely the judge himself administered it.
  76. Deuteronomy 25:3 tn Heb “your brothers” but not limited only to an actual sibling; cf. NAB) “your kinsman”; NRSV, NLT “your neighbor.”
  77. Deuteronomy 25:4 tn Heb “an.” By implication this is one’s own animal.
  78. Deuteronomy 25:5 tn Heb “take her as wife”; NRSV “taking her in marriage.”
  79. Deuteronomy 25:5 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).
  80. Deuteronomy 25:6 tn Heb “and it will be that.”
  81. Deuteronomy 25:6 tn Heb “the firstborn.” This refers to the oldest male child.
  82. Deuteronomy 25:7 tn Heb “want to take his sister-in-law, then his sister in law.” In the second instance the pronoun (“she”) has been used in the translation to avoid redundancy.
  83. Deuteronomy 25:9 sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.
  84. Deuteronomy 25:9 tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”
  85. Deuteronomy 25:10 tn Heb “called,” i.e., “known as.”
  86. Deuteronomy 25:10 tn Heb “house.”
  87. Deuteronomy 25:10 tn Cf. NIV, NCV “The Family of the Unsandaled.”
  88. Deuteronomy 25:11 tn Heb “a man and his brother.”
  89. Deuteronomy 25:11 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).
  90. Deuteronomy 25:13 tn Heb “a stone and a stone.” The repetition of the singular noun here expresses diversity, as the following phrase indicates. See IBHS 116 §7.2.3c.
  91. Deuteronomy 25:13 tn Heb “a large and a small,” but since the issue is the weight, “a heavy and a light one” conveys the idea better in English.
  92. Deuteronomy 25:14 tn Heb “an ephah and an ephah.” An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 §7.2.3c.
  93. Deuteronomy 25:15 tn Or “just”; Heb “righteous.”
  94. Deuteronomy 25:16 tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, toʿevah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.
  95. Deuteronomy 25:17 tn Heb “what Amalek” (so NAB, NRSV). Here the individual ancestor, the namesake of the tribe, is cited as representative of the entire tribe at the time Israel was entering Canaan. Consistent with this, singular pronouns are used in v. 18 and the singular name appears again in v. 19. Since readers unfamiliar with the tribe of Amalekites might think this refers to an individual, the term “Amalekites” and the corresponding plural pronouns have been used throughout these verses (cf. NIV, NCV, TEV, CEV, NLT).
  96. Deuteronomy 25:18 sn See Exod 17:8-16.
  97. Deuteronomy 25:19 tn Heb “ the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.
  98. Deuteronomy 25:19 tn The Hebrew text includes “to possess it.”
  99. Deuteronomy 25:19 tn Or “from beneath the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
  100. Deuteronomy 25:19 sn This command is fulfilled in 1 Sam 15:1-33.