Deuteronomy 1:13

1:13 Select wise and practical ¹  men, those known among your tribes, whom I may appoint as your leaders.”

Deuteronomy 5:14

5:14 but the seventh day is the Sabbath ²  of the Lord your God. On that day you must not do any work, you, your son, your daughter, your male slave, your female slave, your ox, your donkey, any other animal, or the foreigner who lives with you, ³  so that your male and female slaves, like yourself, may have rest.

Deuteronomy 6:5

6:5 You must love ⁴  the Lord your God with your whole mind, ⁵  your whole being, ⁶  and all your strength. ⁷ 

Deuteronomy 8:17

8:17 Be careful ⁸  not to say, “My own ability and skill ⁹  have gotten me this wealth.”

Deuteronomy 11:1

Reiteration of the Call to Obedience

11:1 You must love the Lord your God and do what he requires; keep his statutes, ordinances, and commandments ¹⁰  at all times.

Deuteronomy 14:6

14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ¹¹ 

Deuteronomy 16:22

16:22 You must not erect a sacred pillar, ¹²  a thing the Lord your God detests.

Deuteronomy 21:12

21:12 you may bring her back to your house. She must shave her head, ¹³  trim her nails,

Deuteronomy 27:7

27:7 Also you must offer fellowship offerings and eat them there, rejoicing before the Lord your God.

[1:13]  ¹ tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).

[5:14]  ² tn There is some degree of paronomasia (wordplay) here: “the seventh (הַשְּׁבִיעִי, hashÿvi’i) day is the Sabbath (שַׁבָּת, shabbat).” Otherwise, the words have nothing in common, since “Sabbath” is derived from the verb שָׁבַת (shavat, “to cease”).

[5:14]  ³ tn Heb “in your gates”; NRSV, CEV “in your towns”; TEV “in your country.”

[6:5]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ sn For NT variations on the Shema see Matt 22:37-39; Mark 12:29-30; Luke 10:27.

[8:17]  ⁴ 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]  ⁵ tn Heb “my strength and the might of my hand.”

[11:1]  ⁵ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

[14:6]  ⁶ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[16:22]  ⁷ sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

[21:12]  ⁸ sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements.