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

² tn Heb “which you are crossing over there.”

³ tn Heb “the Lord our God.” See note on “He” in 5:3.

⁴ 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).

⁵ 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.

⁶ tn Heb “the man,” but in a generic sense, referring to the whole human race (“mankind” or “humankind”).

⁷ tn The Hebrew term may refer to “food” in a more general sense (cf. CEV).

⁸ 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 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).

¹⁰ tn Heb “according to all the words.”

¹¹ tn Heb “the Lord” (likewise at the beginning of vv. 12, 13). See note on “he” in 9:3.

¹² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “by all means.”

¹³ tc Heb “your heart must not be grieved in giving to him.” The LXX and Orig add, “you shall surely lend to him sufficient for his need,” a suggestion based on the same basic idea in v. 8. Such slavish adherence to stock phrases is without warrant in most cases, and certainly here.

¹⁴ tn The Hebrew term מִשְׁנֶה (mishneh, “twice”) could mean “equivalent to” (cf. NRSV) or, more likely, “double” (cf. NAB, NIV, NLT). The idea is that a hired worker would put in only so many hours per day whereas a bondslave was available around the clock.

¹⁵ sn These practices suggest overtones of pagan ritual, all of which the confessor denies having undertaken. In Canaan they were connected with fertility practices associated with harvest time. See E. H. Merrill, Deuteronomy (NAC), 335-36.

¹⁶ tn Heb “the Lord my God.” See note on “he” in 26:2.

¹⁷ tn Heb “the Lord your God.” Because English would not typically reintroduce the proper name following a relative pronoun (“he will bless…the Lord your God is giving”), the pronoun (“he”) has been employed here in the translation.

¹⁸ tn Heb “the curse, the confusion, and the rebuke” (NASB and NIV similar); NRSV “disaster, panic, and frustration.”

¹⁹ tn Heb “in all the stretching out of your hand.”

²⁰ tc For the MT first person common singular suffix (“me”), the LXX reads either “Lord” (Lucian) or third person masculine singular suffix (“him”; various codices). The MT’s more difficult reading probably represents the original text.

tn Heb “the evil of your doings wherein you have forsaken me”; CEV “all because you rejected the Lord.”