Numbers 5:22

5:22 and this water that causes the curse will go ¹  into your stomach, and make your abdomen swell and your thigh rot.” ²  Then the woman must say, “Amen, amen.” ³ 

Deuteronomy 27:15-26

27:15 ‘Cursed is the one ⁴  who makes a carved or metal image – something abhorrent ⁵  to the Lord, the work of the craftsman ⁶  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ⁷  27:16 ‘Cursed ⁸  is the one who disrespects ⁹  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with ¹⁰  his father’s former wife, ¹¹  for he dishonors his father.’ ¹²  Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ ¹³  Then all the people will say, ‘Amen!’ 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!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills ¹⁴  his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Deuteronomy 27:1

The Assembly at Shechem

27:1 Then Moses and the elders of Israel commanded the people: “Pay attention to all the commandments ¹⁵  I am giving ¹⁶  you today.

Deuteronomy 1:36

1:36 The exception is Caleb son of Jephunneh; ¹⁷  he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” ¹⁸ 

Deuteronomy 1:1

The Covenant Setting

1:1 This is what ¹⁹  Moses said to the assembly of Israel ²⁰  in the Transjordanian ²¹  wastelands, the arid country opposite ²²  Suph, ²³  between ²⁴  Paran ²⁵  and Tophel, ²⁶  Laban, ²⁷  Hazeroth, ²⁸  and Di Zahab ²⁹ 

Deuteronomy 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ³⁰  and keep the Passover to the Lord your God, for in that month ³¹  he ³²  brought you out of Egypt by night.

Jeremiah 28:6

28:6 The prophet Jeremiah said, “Amen! May the Lord do all this! May the Lord make your prophecy come true! May he bring back to this place from Babylon all the valuable articles taken from the Lord’s temple and the people who were carried into exile.

Matthew 6:13

6:13 And do not lead us into temptation, ³³  but deliver us from the evil one. ³⁴ 

Matthew 6:1

Pure-hearted Giving

6:1 “Be ³⁵  careful not to display your righteousness merely to be seen by people. ³⁶  Otherwise you have no reward with your Father in heaven.

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁷  whether principalities or powers – all things were created through him and for him.

Revelation 22:20

22:20 The one who testifies to these things says, “Yes, I am coming soon!” Amen! Come, Lord Jesus!

¹ 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.

² tn Heb “fall away.”

³ 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.

⁴ tn Heb “man,” but in a generic sense here.

⁵ 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.

⁶ tn Heb “craftsman’s hands.”

⁷ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

⁸ tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

⁹ 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).

¹⁰ 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”).

¹¹ tn See note at Deut 22:30.

¹² tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

¹³ 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).

¹⁴ tn Or “strikes down” (so NRSV).

¹⁵ tn Heb “the whole commandment.” See note at 5:31.

¹⁶ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 10).

¹⁷ 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 Lord’s power (Num 13:6, 8, 16, 30; 14:30, 38).

¹⁸ tn Heb “the Lord.” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person.

¹⁹ tn Heb “These are the words.”

²⁰ tn Heb “to all Israel.”

²¹ 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.

²² tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

²³ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

²⁴ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

²⁵ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

²⁶ 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.

²⁷ sn Laban. Perhaps this refers to Libnah (Num 33:20).

²⁸ sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

²⁹ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.

³⁰ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

³¹ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

³² tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

³³ tn Or “into a time of testing.”

³⁴ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

³⁵ tc ‡ Several mss (א L Z Θ Ë¹ 33 892 1241 1424 al) have δέ (de, “but, now”) at the beginning of this verse; the reading without δέ is supported by B D W 0250 ˹³ Ï lat. A decision is difficult, but apparently the conjunction was added by later scribes to indicate a transition in the thought-flow of the Sermon on the Mount. NA²⁷ has δέ in brackets, indicating reservations about its authenticity.

³⁶ tn Grk “before people in order to be seen by them.”

³⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.