Deuteronomy 3:21

3:21 I also commanded Joshua at the same time, “You have seen everything the Lord your God did to these two kings; he ¹  will do the same to all the kingdoms where you are going. ² 

Deuteronomy 5:22

The Narrative of the Sinai Revelation and Israel’s Response

5:22 The Lord said these things to your entire assembly at the mountain from the middle of the fire, the cloud, and the darkness with a loud voice, and that was all he said. ³  Then he inscribed the words ⁴  on two stone tablets and gave them to me.

Deuteronomy 9:10

9:10 The Lord gave me the two stone tablets, written by the very finger ⁵  of God, and on them was everything ⁶  he ⁷  said to you at the mountain from the midst of the fire at the time of that assembly.

Deuteronomy 19:15

19:15 A single witness may not testify ⁸  against another person for any trespass or sin that he commits. A matter may be legally established ⁹  only on the testimony of two or three witnesses.

Deuteronomy 21:17

21:17 Rather, he must acknowledge the son of the less loved ¹⁰  wife as firstborn and give him the double portion ¹¹  of all he has, for that son is the beginning of his father’s procreative power ¹²  – to him should go the right of the firstborn.

Deuteronomy 22:22

22:22 If a man is caught having sexual relations with ¹³  a married woman ¹⁴  both the man who had relations with the woman and the woman herself must die; in this way you will purge ¹⁵  evil from Israel.

[3:21]  ¹ tn Heb “the Lord.” The translation uses the pronoun (“he”) for stylistic reasons, to avoid redundancy.

[3:21]  ² tn Heb “which you are crossing over there.”

[5:22]  ³ tn Heb “and he added no more” (so KJV, NASB, NRSV); NLT “This was all he said at that time.”

[5:22]  ⁴ tn Heb “them”; the referent (the words spoken by the Lord) has been specified in the translation for clarity.

[9:10]  ⁵ sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself – not Moses in any way – was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1).

[9:10]  ⁶ tn Heb “according to all the words.”

[9:10]  ⁷ tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

[19:15]  ⁷ tn Heb “rise up” (likewise in v. 16).

[19:15]  ⁸ tn Heb “may stand.”

[21:17]  ⁹ tn See note on the word “other” in v. 15.

[21:17]  ¹⁰ 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]  ¹¹ 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.”

[22:22]  ¹¹ tn Heb “lying with” (so KJV, NASB), a Hebrew idiom for sexual relations.

[22:22]  ¹² tn Heb “a woman married to a husband.”

[22:22]  ¹³ tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.