Ulangan 34:7

34:7 Moses was 120 years old when he died, but his eye was not dull ¹  nor had his vitality ²  departed.

Ulangan 8:17

8:17 Be careful ³  not to say, “My own ability and skill ⁴  have gotten me this wealth.”

Ulangan 6:5

6:5 You must love ⁵  the Lord your God with your whole mind, ⁶  your whole being, ⁷  and all your strength. ⁸ 

Ulangan 9:29

9:29 They are your people, your valued property, ⁹  whom you brought out with great strength and power. ¹⁰ 

Ulangan 11:23

11:23 then he ¹¹  will drive out all these nations ahead of you, and you will dispossess nations greater and stronger than you.

Ulangan 4:37-38

4:37 Moreover, because he loved ¹²  your ancestors, he chose their ¹³  descendants who followed them and personally brought you out of Egypt with his great power 4:38 to dispossess nations greater and stronger than you and brought you here this day to give you their land as your property. ¹⁴ 

Ulangan 6:21

6:21 you must say to them, ¹⁵  “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. ¹⁶ 

Ulangan 34:12

34:12 and he displayed great power ¹⁷  and awesome might in view of all Israel. ¹⁸ 

Ulangan 26:8

26:8 Therefore the Lord brought us out of Egypt with tremendous strength and power, ¹⁹  as well as with great awe-inspiring signs and wonders.

Ulangan 9:14

9:14 Stand aside ²⁰  and I will destroy them, obliterating their very name from memory, ²¹  and I will make you into a stronger and more numerous nation than they are.”

Ulangan 33:11

33:11 Bless, O Lord, his goods,

and be pleased with his efforts;

undercut the legs ²²  of any who attack him,

and of those who hate him, so that they cannot stand.

Ulangan 11:8

The Abundance of the Land of Promise

11:8 Now pay attention to all the commandments ²³  I am giving ²⁴  you today, so that you may be strong enough to enter and possess the land where you are headed, ²⁵ 

Ulangan 11:2

11:2 Bear in mind today that I am not speaking ²⁶  to your children who have not personally experienced the judgments ²⁷  of the Lord your God, which revealed ²⁸  his greatness, strength, and power. ²⁹ 

Ulangan 3:28

3:28 Commission ³⁰  Joshua, and encourage and strengthen him, because he will lead these people over and will enable them to inherit the land you will see.”

Ulangan 31:6

31:6 Be strong and courageous! Do not fear or tremble before them, for the Lord your God is the one who is going with you. He will not fail you or abandon you!”

Ulangan 5:15

5:15 Recall that you were slaves in the land of Egypt and that the Lord your God brought you out of there by strength and power. ³¹  That is why the Lord your God has commanded you to observe ³²  the Sabbath day.

Ulangan 7:19

7:19 the great judgments ³³  you saw, the signs and wonders, the strength and power ³⁴  by which he ³⁵  brought you out – thus the Lord your God will do to all the people you fear.

Ulangan 9:1

Theological Justification of the Conquest

9:1 Listen, Israel: Today you are about to cross the Jordan so you can dispossess the nations there, people greater and stronger than you who live in large cities with extremely high fortifications. ³⁶ 

Ulangan 9:26

9:26 I prayed to him: ³⁷  O, Lord God, ³⁸  do not destroy your people, your valued property ³⁹  that you have powerfully redeemed, ⁴⁰  whom you brought out of Egypt by your strength. ⁴¹ 

Ulangan 26:5

26:5 Then you must affirm before the Lord your God, “A wandering ⁴²  Aramean ⁴³  was my ancestor, ⁴⁴  and he went down to Egypt and lived there as a foreigner with a household few in number, ⁴⁵  but there he became a great, powerful, and numerous people.

Ulangan 7:8

7:8 Rather it is because of his ⁴⁶  love ⁴⁷  for you and his faithfulness to the promise ⁴⁸  he solemnly vowed ⁴⁹  to your ancestors ⁵⁰  that the Lord brought you out with great power, ⁵¹  redeeming ⁵²  you from the place of slavery, from the power ⁵³  of Pharaoh king of Egypt.

Ulangan 8:18

8:18 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, ⁵⁴  even as he has to this day.

Ulangan 10:17

10:17 For the Lord your God is God of gods and Lord of lords, the great, mighty, and awesome God who is unbiased and takes no bribe,

Ulangan 31:23

31:23 and the Lord ⁵⁵  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ⁵⁶ 

Ulangan 4:34

4:34 Or has God ⁵⁷  ever before tried to deliver ⁵⁸  a nation from the middle of another nation, accompanied by judgments, ⁵⁹  signs, wonders, war, strength, power, ⁶⁰  and other very terrifying things like the Lord your God did for you in Egypt before your very eyes?

Ulangan 7:1

The Dispossession of Nonvassals

7:1 When the Lord your God brings you to the land that you are going to occupy and forces out many nations before you – Hittites, ⁶¹  Girgashites, ⁶²  Amorites, ⁶³  Canaanites, ⁶⁴  Perizzites, ⁶⁵  Hivites, ⁶⁶  and Jebusites, ⁶⁷  seven ⁶⁸  nations more numerous and powerful than you –

Ulangan 31:7

31:7 Then Moses called out to Joshua ⁶⁹  in the presence of all Israel, “Be strong and courageous, for you will accompany these people to the land that the Lord promised to give their ancestors, ⁷⁰  and you will enable them to inherit it.

Ulangan 29:14

29:14 It is not with you alone that I am making this covenant by oath,

Ulangan 19:15

19:15 A single witness may not testify ⁷¹  against another person for any trespass or sin that he commits. A matter may be legally established ⁷²  only on the testimony of two or three witnesses.

Ulangan 33:25

33:25 The bars of your gates ⁷³  will be made of iron and bronze,

and may you have lifelong strength.

Ulangan 32:36

32:36 The Lord will judge his people,

and will change his plans concerning ⁷⁴  his servants;

when he sees that their power has disappeared,

and that no one is left, whether confined or set free.

Ulangan 2:21

2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites ⁷⁵  in advance of the Ammonites, ⁷⁶  so they dispossessed them and settled down in their place.

Ulangan 32:27

32:27 But I fear the reaction ⁷⁷  of their enemies,

for ⁷⁸  their adversaries would misunderstand

and say, “Our power is great, ⁷⁹ 

and the Lord has not done all this!”’

Ulangan 9:17

9:17 I grabbed the two tablets, threw them down, ⁸⁰  and shattered them before your very eyes.

Ulangan 32:37

32:37 He will say, “Where are their gods,

the rock in whom they sought security,

Ulangan 2:36

2:36 From Aroer, ⁸¹  which is at the edge of Wadi Arnon (it is the city in the wadi), ⁸²  all the way to Gilead there was not a town able to resist us – the Lord our God gave them all to us.

Ulangan 2:10

2:10 (The Emites ⁸³  used to live there, a people as powerful, numerous, and tall as the Anakites.

Ulangan 7:17

7:17 If you think, “These nations are more numerous than I – how can I dispossess them?”

Ulangan 9:2

9:2 They include the Anakites, ⁸⁴  a numerous ⁸⁵  and tall people whom you know about and of whom it is said, “Who is able to resist the Anakites?”

Ulangan 30:11

Exhortation to Covenant Obedience

30:11 “This commandment I am giving ⁸⁶  you today is not too difficult for you, nor is it too remote.

Ulangan 1:28

1:28 What is going to happen to us? Our brothers have drained away our courage ⁸⁷  by describing people who are more numerous ⁸⁸  and taller than we are, and great cities whose defenses appear to be as high as heaven ⁸⁹  itself! Moreover, they said they saw ⁹⁰  Anakites ⁹¹  there.”

Ulangan 21:17

21:17 Rather, he must acknowledge the son of the less loved ⁹²  wife as firstborn and give him the double portion ⁹³  of all he has, for that son is the beginning of his father’s procreative power ⁹⁴  – to him should go the right of the firstborn.

Ulangan 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, ⁹⁵ 

and they are the thousands of Manasseh.

Ulangan 3:5

3:5 All of these cities were fortified by high walls, gates, and locking bars; ⁹⁶  in addition there were a great many open villages. ⁹⁷ 

Ulangan 28:52

28:52 They will besiege all of your villages ⁹⁸  until all of your high and fortified walls collapse – those in which you put your confidence throughout the land. They will besiege all your villages throughout the land the Lord your God has given you.

Ulangan 32:6

32:6 Is this how you repay ⁹⁹  the Lord,

you foolish, unwise people?

Is he not your father, your creator?

He has made you and established you.

Ulangan 3:24

3:24 “O, Lord God, ¹⁰⁰  you have begun to show me ¹⁰¹  your greatness and strength. ¹⁰²  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 20:1

Laws Concerning War with Distant Enemies

20:1 When you go to war against your enemies and see chariotry ¹⁰³  and troops ¹⁰⁴  who outnumber you, do not be afraid of them, for the Lord your God, who brought you up out of the land of Egypt, is with you.

[34:7]  ¹ tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.

[34:7]  ² tn Heb “sap.” That is, he was still in possession of his faculties or liveliness.

[8:17]  ³ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ⁴ tn Heb “my strength and the might of my hand.”

[6:5]  ⁵ tn The verb אָהַב (’ahav, “to love”) in this setting communicates not so much an emotional idea as one of covenant commitment. To love the Lord is to be absolutely loyal and obedient to him in every respect, a truth Jesus himself taught (cf. John 14:15). See also the note on the word “loved” in Deut 4:37.

[6:5]  ⁶ tn Heb “heart.” In OT physiology the heart (לֵב, לֵבָב; levav, lev) was considered the seat of the mind or intellect, so that one could think with one’s heart. See A. Luc, NIDOTTE 2:749-54.

[6:5]  ⁷ tn Heb “soul”; “being.” Contrary to Hellenistic ideas of a soul that is discrete and separate from the body and spirit, OT anthropology equated the “soul” (נֶפֶשׁ, nefesh) with the person himself. It is therefore best in most cases to translate נֶפֶשׁ (nefesh) as “being” or the like. See H. W. Wolff, Anthropology of the Old Testament, 10-25; D. Fredericks, NIDOTTE 3:133-34.

[6:5]  ⁸ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[9:29]  ⁹ tn Heb “your inheritance.” See note at v. 26.

[9:29]  ¹⁰ tn Heb “an outstretched arm.”

[11:23]  ¹¹ tn Heb “the Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[4:37]  ¹² tn The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7-9.

[4:37]  ¹³ tc The LXX, Smr, Syriac, Targum, and Vulgate read a third person masculine plural suffix for the MT’s 3rd person masculine singular, “his descendants.” Cf. Deut 10:15. Quite likely the MT should be emended in this instance.

[4:38]  ¹⁴ tn Heb “(as) an inheritance,” that is, landed property that one can pass on to one’s descendants.

[6:21]  ¹⁵ tn Heb “to your son.”

[6:21]  ¹⁶ tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).

[34:12]  ¹⁷ tn Heb “strong hand.”

[34:12]  ¹⁸ tn The Hebrew text of v. 12 reads literally, “with respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel.”

[26:8]  ¹⁹ tn Heb “by a powerful hand and an extended arm.” These are anthropomorphisms designed to convey God’s tremendously great power in rescuing Israel from their Egyptian bondage. They are preserved literally in many English versions (cf. KJV, NAB, NIV, NRSV).

[9:14]  ²⁰ tn Heb “leave me alone.”

[9:14]  ²¹ tn Heb “from under heaven.”

[33:11]  ²² tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

[11:8]  ²³ tn Heb “the commandment.” The singular מִצְוָה (mitsvah, “commandment”) speaks here as elsewhere of the whole corpus of covenant stipulations in Deuteronomy (cf. 6:1, 25; 7:11; 8:1).

[11:8]  ²⁴ tn Heb “commanding” (so NASB, NRSV). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in vv. 13, 27).

[11:8]  ²⁵ tn Heb “which you are crossing over there to possess it.”

[11:2]  ²⁶ tn Heb “that not.” The words “I am speaking” have been supplied in the translation for stylistic reasons.

[11:2]  ²⁷ tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed.

[11:2]  ²⁸ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

[11:2]  ²⁹ tn Heb “his strong hand and his stretched-out arm.”

[3:28]  ³⁰ tn Heb “command”; KJV, NASB, NRSV “charge Joshua.”

[5:15]  ³¹ tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.”

[5:15]  ³² tn Or “keep” (so KJV, NRSV).

[7:19]  ³³ tn Heb “testings” (so NAB), a reference to the plagues. See note at 4:34.

[7:19]  ³⁴ tn Heb “the strong hand and outstretched arm.” See 4:34.

[7:19]  ³⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[9:1]  ³⁶ tn Heb “fortified to the heavens” (so NRSV); NLT “cities with walls that reach to the sky.” This is hyperbole.

[9:26]  ³⁷ tn Heb “the Lord.” See note on “he” in 9:3.

[9:26]  ³⁸ tn Heb “Lord Lord” (אֲדֹנָי יְהוִה, ’adonay yÿhvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ’adonay ’elohim). See also the note on the phrase “Lord God” in Deut 3:24.

[9:26]  ³⁹ tn Heb “your inheritance”; NLT “your special (very own NRSV) possession.” Israel is compared to landed property that one would inherit from his ancestors and pass on to his descendants.

[9:26]  ⁴⁰ tn Heb “you have redeemed in your greatness.”

[9:26]  ⁴¹ tn Heb “by your strong hand.”

[26:5]  ⁴² tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.

[26:5]  ⁴³ sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).

[26:5]  ⁴⁴ tn Heb “father.”

[26:5]  ⁴⁵ tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.

[7:8]  ⁴⁶ tn Heb “the Lord’s.” See note on “He” in 7:6.

[7:8]  ⁴⁷ tn For the verb אָהַב (’ahav, “to love”) as a term of choice or election, see note on the word “loved” in Deut 4:37.

[7:8]  ⁴⁸ tn Heb “oath.” This is a reference to the promises of the so-called “Abrahamic Covenant” (cf. Gen 15:13-16).

[7:8]  ⁴⁹ tn Heb “swore on oath.”

[7:8]  ⁵⁰ tn Heb “fathers” (also in vv. 12, 13).

[7:8]  ⁵¹ tn Heb “by a strong hand” (NAB similar); NLT “with such amazing power.”

[7:8]  ⁵² sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18).

[7:8]  ⁵³ tn Heb “hand” (so KJV, NRSV), a metaphor for power or domination.

[8:18]  ⁵⁴ 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.

[31:23]  ⁵⁵ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

[31:23]  ⁵⁶ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.

[4:34]  ⁵⁷ tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed).

[4:34]  ⁵⁸ tn Heb “tried to go to take for himself.”

[4:34]  ⁵⁹ tn Heb “by testings.” The reference here is the judgments upon Pharaoh in the form of plagues. See Deut 7:19 (cf. v. 18) and 29:3 (cf. v. 2).

[4:34]  ⁶⁰ tn Heb “by strong hand and by outstretched arm.”

[7:1]  ⁶¹ sn Hittites. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

[7:1]  ⁶² sn Girgashites. These cannot be ethnically identified and are unknown outside the OT. They usually appear in such lists only when the intention is to have seven groups in all (see also the note on the word “seven” later in this verse).

[7:1]  ⁶³ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

[7:1]  ⁶⁴ sn Canaanites. These were the indigenous peoples of the land, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

[7:1]  ⁶⁵ sn Perizzites. This is probably a subgroup of Canaanites (Gen 13:7; 34:30).

[7:1]  ⁶⁶ sn Hivites. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on the term “Horites” in Deut 2:12).

[7:1]  ⁶⁷ sn Jebusites. These inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

[7:1]  ⁶⁸ sn Seven. This is an ideal number in the OT, one symbolizing fullness or completeness. Therefore, the intent of the text here is not to be precise and list all of Israel’s enemies but simply to state that Israel will have a full complement of foes to deal with. For other lists of Canaanites, some with fewer than seven peoples, see Exod 3:8; 13:5; 23:23, 28; 33:2; 34:11; Deut 20:17; Josh 3:10; 9:1; 24:11. Moreover, the “Table of Nations” (Gen 10:15-19) suggests that all of these (possibly excepting the Perizzites) were offspring of Canaan and therefore Canaanites.

[31:7]  ⁶⁹ tn The Hebrew text includes “and said to him.” This has not been included in the translation for stylistic reasons.

[31:7]  ⁷⁰ tn Heb “fathers” (also in v. 20).

[19:15]  ⁷¹ tn Heb “rise up” (likewise in v. 16).

[19:15]  ⁷² tn Heb “may stand.”

[33:25]  ⁷³ tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”

[32:36]  ⁷⁴ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

[2:21]  ⁷⁵ tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.

[2:21]  ⁷⁶ tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.

[32:27]  ⁷⁷ tn Heb “anger.”

[32:27]  ⁷⁸ tn Heb “lest.”

[32:27]  ⁷⁹ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

[9:17]  ⁸⁰ tn The Hebrew text includes “from upon my two hands,” but as this seems somewhat obvious and redundant, it has been left untranslated for stylistic reasons.

[2:36]  ⁸¹ sn Aroer. Now known as àAraáir on the northern edge of the Arnon river, Aroer marked the southern limit of Moab and, later, of the allotment of the tribe of Reuben (Josh 13:9, 16).

[2:36]  ⁸² tn Heb “the city in the wadi.” This enigmatic reference may refer to Ar or, more likely, to Aroer itself. Epexegetically the text might read, “From Aroer…, that is, the city in the wadi.” See D. L. Christensen, Deuteronomy 1–11 (WBC), 49.

[2:10]  ⁸³ sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).

[9:2]  ⁸⁴ sn Anakites. See note on this term in Deut 1:28.

[9:2]  ⁸⁵ tn Heb “great and tall.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “strong,” NIV, NCV, NRSV, NLT).

[30:11]  ⁸⁶ tn Heb “commanding”; NAB “which I enjoin on you.”

[1:28]  ⁸⁷ tn Heb “have caused our hearts to melt.”

[1:28]  ⁸⁸ tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).

[1:28]  ⁸⁹ tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[1:28]  ⁹⁰ tn Heb “we have seen.”

[1:28]  ⁹¹ tn Heb “the sons of the Anakim.”

[1:28]  sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).

[21:17]  ⁹² tn See note on the word “other” in v. 15.

[21:17]  ⁹³ tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).

[21:17]  ⁹⁴ tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”

[33:17]  ⁹⁵ 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.

[3:5]  ⁹⁶ tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.

[3:5]  ⁹⁷ tn The Hebrew term פְּרָזִי (pÿraziy) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).

[28:52]  ⁹⁸ tn Heb “gates,” also in vv. 55, 57.

[32:6]  ⁹⁹ tn Or “treat” (TEV).

[3:24]  ¹⁰⁰ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ¹⁰¹ tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ¹⁰² tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[20:1]  ¹⁰³ tn Heb “horse and chariot.”

[20:1]  ¹⁰⁴ tn Heb “people.”