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 9:23

9:23 And when he ⁶  sent you from Kadesh-Barnea and told you, “Go up and possess the land I have given you,” you rebelled against the Lord your God ⁷  and would neither believe nor obey him.

Deuteronomy 11:6

11:6 or what he did to Dathan and Abiram, ⁸  sons of Eliab the Reubenite, ⁹  when the earth opened its mouth in the middle of the Israelite camp ¹⁰  and swallowed them, their families, ¹¹  their tents, and all the property they brought with them. ¹² 

Deuteronomy 17:11

17:11 You must do what you are instructed, and the verdict they pronounce to you, without fail. Do not deviate right or left from what they tell you.

Deuteronomy 21:5

21:5 Then the Levitical priests ¹³  will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, ¹⁴  and to decide ¹⁵  every judicial verdict ¹⁶ )

Deuteronomy 21:17

21:17 Rather, he must acknowledge the son of the less loved ¹⁷  wife as firstborn and give him the double portion ¹⁸  of all he has, for that son is the beginning of his father’s procreative power ¹⁹  – to him should go the right of the firstborn.

Deuteronomy 31:19

31:19 Now write down for yourselves the following song and teach it to the Israelites. Put it into their very mouths so that this song may serve as my witness against 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).

[9:23]  ⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[9:23]  ⁷ tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken.

[11:6]  ¹¹ sn Dathan and Abiram. These two (along with others) had challenged Moses’ leadership in the desert with the result that the earth beneath them opened up and they and their families disappeared (Num 16:1-3, 31-35).

[11:6]  ¹² tn Or “the descendant of Reuben”; Heb “son of Reuben.”

[11:6]  ¹³ tn Heb “in the midst of all Israel” (so KJV, ASV, NRSV); NASB “among all Israel.” In the Hebrew text these words appear at the end of the verse, but they are logically connected with the verbs. To make this clear the translation places the phrase after the first verb.

[11:6]  ¹⁴ tn Heb “their houses,” referring to all who lived in their household. Cf. KJV, ASV, NASB, NIV, NRSV, NLT “households.”

[11:6]  ¹⁵ tn Heb “and all the substance which was at their feet.”

[21:5]  ¹⁶ tn Heb “the priests, the sons of Levi.”

[21:5]  ¹⁷ tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:5]  ¹⁸ tn Heb “by their mouth.”

[21:5]  ¹⁹ tn Heb “every controversy and every blow.”

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

[21:17]  ²² 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]  ²³ 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.”