Deuteronomy 5:7

5:7 You must not have any other gods ¹  besides me. ² 

Deuteronomy 6:8

6:8 You should tie them as a reminder on your forearm ³  and fasten them as symbols ⁴  on your forehead.

Deuteronomy 9:22

9:22 Moreover, you continued to provoke the Lord at Taberah, ⁵  Massah, ⁶  and Kibroth-Hattaavah. ⁷ 

Deuteronomy 9:24

9:24 You have been rebelling against him ⁸  from the very first day I knew you!

Deuteronomy 10:19

10:19 So you must love the resident foreigner because you were foreigners in the land of Egypt.

Deuteronomy 23:12

23:12 You are to have a place outside the camp to serve as a latrine. ⁹ 

Deuteronomy 23:22

23:22 If you refrain from making a vow, it will not be sinful.

Deuteronomy 25:13-14

25:13 You must not have in your bag different stone weights, ¹⁰  a heavy and a light one. ¹¹  25:14 You must not have in your house different measuring containers, ¹²  a large and a small one.

Deuteronomy 28:46

28:46 These curses ¹³  will be a perpetual sign and wonder with reference to you and your descendants. ¹⁴ 

Deuteronomy 33:6

Blessing on Reuben

33:6 May Reuben live and not die,

and may his people multiply. ¹⁵ 

[5:7]  ¹ tn Heb “there must not be for you other gods.” The expression “for you” indicates possession.

[5:7]  ² tn Heb “upon my face,” or “before me” (עַל־פָּנָיַ, ’al-panaya). Some understand this in a locative sense: “in my sight.” The translation assumes that the phrase indicates exclusion. The idea is that of placing any other god before the Lord in the sense of taking his place. Contrary to the view of some, this does not leave the door open for a henotheistic system where the Lord is the primary god among others. In its literary context the statement must be taken in a monotheistic sense. See, e.g., 4:39; 6:13-15.

[6:8]  ³ sn Tie them as a sign on your forearm. Later Jewish tradition referred to the little leather containers tied to the forearms and foreheads as tefillin. They were to contain the following passages from the Torah: Exod 13:1-10, 11-16; Deut 6:5-9; 11:13-21. The purpose was to serve as a “sign” of covenant relationship and obedience.

[6:8]  ⁴ sn Fasten them as symbols on your forehead. These were also known later as tefillin (see previous note) or phylacteries (from the Greek term). These box-like containers, like those on the forearms, held the same scraps of the Torah. It was the hypocritical practice of wearing these without heartfelt sincerity that caused Jesus to speak scathingly about them (cf. Matt 23:5).

[9:22]  ⁵ sn Taberah. By popular etymology this derives from the Hebrew verb בָעַר (ba’ar, “to burn”), thus, here, “burning.” The reference is to the Lord’s fiery wrath against Israel because of their constant complaints against him (Num 11:1-3).

[9:22]  ⁶ sn Massah. See note on this term in Deut 6:16.

[9:22]  ⁷ sn Kibroth-Hattaavah. This place name means in Hebrew “burial places of appetite,” that is, graves that resulted from overindulgence. The reference is to the Israelites stuffing themselves with the quail God had provided and doing so with thanklessness (Num 11:31-35).

[9:24]  ⁷ tn Heb “the Lord.” See note on “he” in 9:3.

[23:12]  ⁹ tn Heb “so that one may go outside there.” This expression is euphemistic.

[25:13]  ¹¹ tn Heb “a stone and a stone.” The repetition of the singular noun here expresses diversity, as the following phrase indicates. See IBHS 116 §7.2.3c.

[25:13]  ¹² tn Heb “a large and a small,” but since the issue is the weight, “a heavy and a light one” conveys the idea better in English.

[25:14]  ¹³ tn Heb “an ephah and an ephah.” An ephah refers to a unit of dry measure roughly equivalent to five U.S. gallons (just under 20 liters). On the repetition of the term to indicate diversity, see IBHS 116 §7.2.3c.

[28:46]  ¹⁵ tn Heb “they”; the referent (the curses mentioned previously) has been specified in the translation for clarity.

[28:46]  ¹⁶ tn Heb “seed” (so KJV, ASV).

[33:6]  ¹⁷ tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).