3:18 At that time I instructed you as follows: “The Lord your God has given you this land for your possession. You warriors are to cross over before your fellow Israelites 6 equipped for battle.
13:6 Suppose your own full brother, 12 your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods 13 that neither you nor your ancestors 14 have previously known, 15
1 tn Heb “have caused our hearts to melt.”
2 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).
3 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
4 tn Heb “we have seen.”
5 tn Heb “the sons of the Anakim.”
6 tn Heb “your brothers, the sons of Israel.”
11 tn Heb “the
12 tn Heb “which you are crossing over there.”
16 tn Or “word” (so KJV, NASB, NIV); NRSV “words.”
21 tn Heb “the
22 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.
26 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.
27 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.’”
28 tn Heb “fathers” (also in v. 17).
29 tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).
31 tn Heb “your eye.”
32 tn Heb “your needy brother.”
33 tn Heb “give” (likewise in v. 10).
34 tn Heb “it will be a sin to you.”
36 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “make sure.”
37 tn Heb “your brother.”
41 tn The Hebrew text uses the collective singular in this verse: “my God…lest I die.”
46 tn Heb “people” (also in vv. 8, 9).
47 tn Heb “Who [is] the man” (also in vv. 6, 7, 8).
48 tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).
49 tn Heb “another man.”
51 tn Heb “he”; the referent (the subject of the warning in v. 18) has been specified in the translation for clarity.
52 tn Heb “in his heart.”
53 tn Or “invokes a blessing on himself.” A formalized word of blessing is in view, the content of which appears later in the verse.
54 tn Heb “heart.”
55 tn Heb “thus destroying.” For stylistic reasons the translation begins a new sentence here.
56 tn Heb “the watered with the parched.” The word “ground” is implied. The exact meaning of the phrase is uncertain although it appears to be figurative. This appears to be a proverbial observation employing a figure of speech (a merism) suggesting totality. That is, the Israelite who violates the letter and even spirit of the covenant will harm not only himself but everything he touches – “the watered and the parched.” Cf. CEV “you will cause the rest of Israel to be punished along with you.”