Ulangan 1:12

1:12 But how can I alone bear up under the burden of your hardship and strife?

Ulangan 2:13

2:13 Now, get up and cross the Wadi Zered.” ¹  So we did so. ² 

Ulangan 6:5

6:5 You must love ³  the Lord your God with your whole mind, ⁴  your whole being, ⁵  and all your strength. ⁶ 

Ulangan 7:11

7:11 So keep the commandments, statutes, and ordinances that I today am commanding you to do.

Ulangan 22:11

22:11 You must not wear clothing made with wool and linen meshed together. ⁷ 

Ulangan 24:11

24:11 You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. ⁸ 

Ulangan 27:8

27:8 You must inscribe on the stones all the words of this law, making them clear.”

Ulangan 28:46

28:46 These curses ⁹  will be a perpetual sign and wonder with reference to you and your descendants. ¹⁰ 

Ulangan 30:8

30:8 You will return and obey the Lord, keeping all his commandments I am giving ¹¹  you today.

Ulangan 30:15

30:15 “Look! I have set before you today life and prosperity on the one hand, and death and disaster on the other.

[2:13]  ¹ sn Wadi Zered. Now known as Wadi el-H£esa, this valley marked the boundary between Moab to the north and Edom to the south.

[2:13]  ² tn Heb “we crossed the Wadi Zered.” This has been translated as “we did so” for stylistic reasons, to avoid redundancy.

[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.

[22:11]  ⁷ tn The Hebrew term שַׁעַטְנֵז (sha’atnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] + עַטְנַז [’atnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not.

[24:11]  ⁸ tn Heb “his pledge.”

[28:46]  ⁹ tn Heb “they”; the referent (the curses mentioned previously) has been specified in the translation for clarity.

[28:46]  ¹⁰ tn Heb “seed” (so KJV, ASV).

[30:8]  ¹¹ tn Heb “commanding”; NAB “which I now enjoin on you.”