16:24 My love be with all of you in Christ Jesus. 1
27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments 16 I am giving 17 you today.
1:1 This is what 20 Moses said to the assembly of Israel 21 in the Transjordanian 22 wastelands, the arid country opposite 23 Suph, 24 between 25 Paran 26 and Tophel, 27 Laban, 28 Hazeroth, 29 and Di Zahab 30
16:1 Observe the month Abib 31 and keep the Passover to the Lord your God, for in that month 32 he 33 brought you out of Egypt by night.
41:13 The Lord God of Israel deserves praise 34
in the future and forevermore! 35
We agree! We agree! 36
72:19 His glorious name deserves praise 37 forevermore!
May his majestic splendor 38 fill the whole earth!
We agree! We agree! 39
89:52 40 The Lord deserves praise 41 forevermore!
We agree! We agree! 42
106:48 The Lord God of Israel deserves praise, 43
in the future and forevermore. 44
Let all the people say, “We agree! 45 Praise the Lord!” 46
6:13 And do not lead us into temptation, 47 but deliver us from the evil one. 48
5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground 55 and worshiped.
22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!
1 tc Although the majority of
2 tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.
3 tn Heb “fall away.”
4 tn The word “amen” carries the idea of “so be it,” or “truly.” The woman who submits to this test is willing to have the test demonstrate the examination of God.
5 tn Heb “man,” but in a generic sense here.
6 tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) 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.
7 tn Heb “craftsman’s hands.”
8 tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.
9 tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”
10 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).
11 tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).
12 tn See note at Deut 22:30.
13 tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.
14 tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).
15 tn Or “strikes down” (so NRSV).
16 tn Heb “the whole commandment.” See note at 5:31.
17 tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).
18 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
19 tn Heb “the
20 tn Heb “These are the words.”
21 tn Heb “to all Israel.”
22 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
23 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
24 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
25 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
26 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
27 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
28 sn Laban. Perhaps this refers to Libnah (Num 33:20).
29 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
30 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
31 sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.
32 tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.
33 tn Heb “the
34 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
35 tn Heb “from everlasting to everlasting.” See 1 Chr 16:36; Neh 9:5; Pss 90:2; 106:48.
36 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God.
37 tn Heb “[be] blessed.”
38 tn Or “glory.”
39 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
40 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
41 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
42 tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
43 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
44 tn Heb “from everlasting to everlasting.”
45 tn Heb “surely” (אָמֵן, ’amen), traditionally transliterated “amen.”
46 sn The final verse (v. 48) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52, respectively).
47 tn Or “into a time of testing.”
48 tc Most
49 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
50 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
51 tc Most
52 tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.
53 tn Grk “the world itself.”
54 tc Although the majority of
55 tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”