Deuteronomy 8:3

8:3 So he humbled you by making you hungry and then feeding you with unfamiliar manna. ¹  He did this to teach you ²  that humankind ³  cannot live by bread ⁴  alone, but also by everything that comes from the Lord’s mouth. ⁵ 

Deuteronomy 11:29

11:29 When the Lord your God brings you into the land you are to possess, you must pronounce the blessing on Mount Gerizim and the curse on Mount Ebal. ⁶ 

Deuteronomy 19:15

19:15 A single witness may not testify ⁷  against another person for any trespass or sin that he commits. A matter may be legally established ⁸  only on the testimony of two or three witnesses.

Deuteronomy 28:48

28:48 instead in hunger, thirst, nakedness, and poverty ⁹  you will serve your enemies whom the Lord will send against you. They ¹⁰  will place an iron yoke on your neck until they have destroyed you.

Deuteronomy 32:51

32:51 for both of you ¹¹  rebelled against me among the Israelites at the waters of Meribah Kadesh in the desert of Zin when you did not show me proper respect ¹²  among the Israelites.

[8:3]  ¹ tn Heb “manna which you and your ancestors did not know.” By popular etymology the word “manna” comes from the Hebrew phrase מָן הוּא (man hu’), i.e., “What is it?” (Exod 16:15). The question remains unanswered to this very day. Elsewhere the material is said to be “white like coriander seed” with “a taste like honey cakes” (Exod 16:31; cf. Num 11:7). Modern attempts to associate it with various desert plants are unsuccessful for the text says it was a new thing and, furthermore, one that appeared and disappeared miraculously (Exod 16:21-27).

[8:3]  ² tn Heb “in order to make known to you.” In the Hebrew text this statement is subordinated to what precedes, resulting in a very long sentence in English. The translation makes this statement a separate sentence for stylistic reasons.

[8:3]  ³ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

[8:3]  ⁴ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

[8:3]  ⁵ sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4).

[11:29]  ⁶ sn Mount Gerizim…Mount Ebal. These two mountains are near the ancient site of Shechem and the modern city of Nablus. The valley between them is like a great amphitheater with the mountain slopes as seating sections. The place was sacred because it was there that Abraham pitched his camp and built his first altar after coming to Canaan (Gen 12:6). Jacob also settled at Shechem for a time and dug a well from which Jesus once requested a drink of water (Gen 33:18-20; John 4:5-7). When Joshua and the Israelites finally brought Canaan under control they assembled at Shechem as Moses commanded and undertook a ritual of covenant reaffirmation (Josh 8:30-35; 24:1, 25). Half the tribes stood on Mt. Gerizim and half on Mt. Ebal and in antiphonal chorus pledged their loyalty to the Lord before Joshua and the Levites who stood in the valley below (Josh 8:33; cf. Deut 27:11-13).

[19:15]  ¹¹ tn Heb “rise up” (likewise in v. 16).

[19:15]  ¹² tn Heb “may stand.”

[28:48]  ¹⁶ tn Heb “lack of everything.”

[28:48]  ¹⁷ tn Heb “he” (also later in this verse). The pronoun is a collective singular referring to the enemies (cf. CEV, NLT). Many translations understand the singular pronoun to refer to the Lord (cf. NAB, NASB, NIV, NCV, NRSV, TEV).

[32:51]  ²¹ tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14).

[32:51]  ²² tn Heb “did not esteem me holy.” Cf. NIV “did not uphold my holiness”; NLT “failed to demonstrate my holiness.”