¹ tn Heb “this.” The translation uses “that” to avoid confusion; earlier in the verse Moses refers to Transjordan as “this land.”

² tn Heb “an image, any likeness.”

³ tn Heb “under the earth” (so ASV, NASB, NRSV); NCV “below the land.”

⁴ tn Heb “to your son.”

⁵ tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).

⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁷ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

⁸ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

⁹ sn The same words. The care with which the replacement copy must be made underscores the importance of verbal precision in relaying the Lord’s commandments.

¹⁰ tn This collocation of technical terms for elements of the covenant text lends support to its importance and also signals a new section of paraenesis in which Moses will exhort Israel to covenant obedience. The Hebrew term מִשְׁמָרוֹת (mishmarot, “obligations”) sums up the three terms that follow – חֻקֹּת (khuqot), מִשְׁפָּטִים (mishppatim), and מִצְוֹת (mitsot).

¹¹ 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).

¹² tn Heb “and your houses,” referring to entire households. The pronouns “you” and “your” are plural in the Hebrew text.

¹³ tn Heb “the Lord your God.” See note on “he” in 12:5.

¹⁴ sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

¹⁵ tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.

¹⁶ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

¹⁷ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

¹⁸ tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

¹⁹ tn Heb “commanding” (so NASB, NRSV).

²⁰ tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

²¹ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

²² tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

²³ tn Heb “the Lord.” See note on “he” in the previous verse.

²⁴ tn The rules that governed the Passover meal are found in Exod 12:1-51, and Deut 16:1-8. The word translated “cook” (בָּשַׁל, bashal) here is translated “boil” in other places (e.g. Exod 23:19, 1 Sam 2:13-15). This would seem to contradict Exod 12:9 where the Israelites are told not to eat the Passover sacrifice raw or boiled. However, 2 Chr 35:13 recounts the celebration of a Passover feast during the reign of Josiah, and explains that the people “cooked (בָּשַׁל, bashal) the Passover sacrifices over the open fire.” The use of בָּשַׁל (bashal) with “fire” (אֵשׁ, ’esh) suggests that the word could be used to speak of boiling or roasting.

²⁵ tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.

²⁶ tn Heb “twist, overturn”; NRSV “subverts the cause.”

²⁷ tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

²⁸ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

²⁹ tn Heb “an Asherah, any tree.”

sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

³⁰ tn Heb “to the Lord your God.” See note on “he” in 16:1.

³¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “an abomination”; cf. NAB) describes persons, things, or practices offensive to ritual or moral order. See M. Grisanti, NIDOTTE 4:314-18; see also the note on the word “abhorrent” in Deut 7:25.

³² tn Or “instruction.” The LXX reads here τὸ δευτερονόμιον τοῦτο (to deuteronomion touto, “this second law”). From this Greek phrase the present name of the book, “Deuteronomy” or “second law” (i.e., the second giving of the law), is derived. However, the MT’s expression מִשְׁנֶה הַתּוֹרָה הַזֹּאת (mishneh hattorah hazzo’t) is better rendered “copy of this law.” Here the term תּוֹרָה (torah) probably refers only to the book of Deuteronomy and not to the whole Pentateuch.

³³ tn The Hebrew term סֵפֶר (sefer) means a “writing” or “document” and could be translated “book” (so KJV, ASV, TEV). However, since “book” carries the connotation of a modern bound book with pages (an obvious anachronism) it is preferable to render the Hebrew term “scroll” here and elsewhere.

³⁴ tn Heb “the firstfruits of your…” (so NIV).

³⁵ tn Presumably this would not refer to a land inheritance, since that was forbidden to the descendants of Levi (v. 1). More likely it referred to some family possessions (cf. NIV, NCV, NRSV, CEV) or other private property (cf. NLT “a private source of income”), or even support sent by relatives (cf. TEV “whatever his family sends him”).

³⁶ tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

³⁷ tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

³⁸ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

³⁹ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

⁴⁰ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.

⁴¹ tc The MT expands here on the usual formula by adding “from among you” (cf. Deut 17:15; 18:18; Smr; a number of Greek texts). The expansion seems to be for the purpose of emphasis, i.e., the prophet to come must be not just from Israel but an Israelite by blood.

tn “from your brothers,” but not referring to actual siblings. Cf. NAB “from among your own kinsmen”; NASB “from your countrymen”; NRSV “from among your own people.” A similar phrase occurs in v. 17.

⁴² sn These three cities, later designated by Joshua, were Kedesh of Galilee, Shechem, and Hebron (Josh 20:7-9).

⁴³ tn Heb “innocent blood must not be shed.” The Hebrew phrase דָּם נָקִי (dam naqiy) means the blood of a person to whom no culpability or responsibility adheres because what he did was without malice aforethought (HALOT 224 s.v דָּם 4.b).

⁴⁴ tn Heb “and blood will be upon you” (cf. KJV, ASV); NRSV “thereby bringing bloodguilt upon you.”

⁴⁵ tn The גֹאֵל הַדָּם (go’el haddam, “avenger of blood”) would ordinarily be a member of the victim’s family who, after due process of law, was invited to initiate the process of execution (cf. Num 35:16-28). See R. Hubbard, NIDOTTE 1:789-94.

⁴⁶ sn Purge out the blood of the innocent. Because of the corporate nature of Israel’s community life, the whole community shared in the guilt of unavenged murder unless and until vengeance occurred. Only this would restore spiritual and moral equilibrium (Num 35:33).

⁴⁷ tn The appositional construction (“before the Lord, that is, before the priests and judges”) indicates that these human agents represented the Lord himself, that is, they stood in his place (cf. Deut 16:18-20; 17:8-9).

⁴⁸ tn Heb “you will burn out” (בִּעַרְתָּ, bi’arta). Like a cancer, unavenged sin would infect the whole community. It must, therefore, be excised by the purging out of its perpetrators who, presumably, remained unrepentant (cf. Deut 13:6; 17:7, 12; 21:21; 22:21-22, 24; 24:7).

⁴⁹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “utterly.” Cf. CEV “completely wipe out.”

sn The Hebrew verb refers to placing persons or things so evil and/or impure as to be irredeemable under God’s judgment, usually to the extent of their complete destruction. See also the note on the phrase “the divine judgment” in Deut 2:34.

⁵⁰ sn Hittite. The center of Hittite power was in Anatolia (central modern Turkey). In the Late Bronze Age (1550-1200 b.c.) they were at their zenith, establishing outposts and colonies near and far. Some elements were obviously in Canaan at the time of the Conquest (1400-1350 b.c.).

⁵¹ sn Amorite. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

⁵² sn Canaanite. These were the indigenous peoples of the land of Palestine, going back to the beginning of recorded history (ca. 3000 b.c.). The OT identifies them as descendants of Ham (Gen 10:6), the only Hamites to have settled north and east of Egypt.

⁵³ sn Perizzite. This probably refers to a subgroup of Canaanites (Gen 13:7; 34:30).

⁵⁴ sn Hivite. These are usually thought to be the same as the Hurrians, a people well-known in ancient Near Eastern texts. They are likely identical to the Horites (see note on “Horites” in Deut 2:12).

⁵⁵ tc The LXX adds “Girgashites” here at the end of the list in order to list the full (and usual) complement of seven (see note on “seven” in Deut 7:1).

sn Jebusite. These people inhabited the hill country, particularly in and about Jerusalem (cf. Num 13:29; Josh 15:8; 2 Sam 5:6; 24:16).

⁵⁶ tn Heb “surrounding the slain [one].”

⁵⁷ tn Heb “slain [one].”

⁵⁸ tn Heb “wadi,” a seasonal watercourse through a valley.

⁵⁹ tn Heb “in the eyes of” (so ASV, NASB, NIV).

⁶⁰ tn Heb “you must not see,” but, if translated literally into English, the statement is misleading.

⁶¹ tn Heb “brother’s” (also later in this verse). In this context it is not limited to one’s siblings, however; cf. NAB “your kinsman’s.”

⁶² tn Heb “hide yourself.”

⁶³ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail.”

⁶⁴ tn Heb “your brother” (also in v. 4).

⁶⁵ tn Heb “you must not hide yourself.”

⁶⁶ tn Or “a parapet” (so NAB, NIV, NRSV); KJV “a battlement”; NLT “a barrier.”

⁶⁷ tn Heb “that you not place bloodshed in your house.”

⁶⁸ sn In light of v. 17 this would evidently be blood-stained sheets indicative of the first instance of intercourse. See E. H. Merrill, Deuteronomy (NAC), 302-3.

⁶⁹ tn Heb “hated.” See note on the word “other” in Deut 21:15.

⁷⁰ tn Heb “found,” also in vv. 27, 28.

⁷¹ tn Heb “lay with” here refers to a forced sexual relationship, as the accompanying verb “seized” (חָזַק, khazaq) makes clear.

⁷² tn Heb “the man who lay with her, only him.”

⁷³ tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4.

⁷⁴ tn Heb “gates.”

⁷⁵ tn The Hebrew term translated “sacred prostitute” here (קְדֵשָׁה [qÿdeshah], from קַדֵשׁ [qadesh, “holy”]; cf. NIV “shrine prostitute”; NASB “cult prostitute”; NRSV, TEV, NLT “temple prostitute”) refers to the pagan fertility cults that employed female and male prostitutes in various rituals designed to evoke agricultural and even human fecundity (cf. Gen 38:21-22; 1 Kgs 14:24; 15:12; 22:47; 2 Kgs 23:7; Hos 4:14). The Hebrew term for a regular, noncultic (i.e., “secular”) female prostitute is זוֹנָה (zonah).

⁷⁶ tn Heb “daughters.”

⁷⁷ tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB).

⁷⁸ tn Heb “sons.”

⁷⁹ tn Heb “to your brother” (likewise in the following verse). Since this is not limited to actual siblings, “fellow Israelite” is used in the translation (cf. NAB, NASB “countrymen”).

⁸⁰ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

⁸¹ tn The Hebrew text uses the infinitive absolute for emphasis, which is reflected in the translation by “surely.”

⁸² tn Heb “and it will be a sin to you”; NIV, NCV, NLT “be guilty of sin.”

⁸³ tn Heb “grapes according to your appetite, your fullness.”

⁸⁴ tn Heb “in your container”; NAB, NIV “your basket.”

⁸⁵ sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.

⁸⁶ tn Heb “his pledge.”

⁸⁷ tn Heb “knock down after you.”

⁸⁸ tn Heb “glean after you.”

⁸⁹ tn Or “mind and being”; cf. NCV “with your whole being”; TEV “obey them faithfully with all your heart.”

⁹⁰ tn The word “River” is not in the Hebrew text but has been supplied in the translation for clarity.

⁹¹ tn Heb “plaster” (so KJV, ASV; likewise in v. 4). In the translation “cover” has been used for stylistic reasons.

⁹² tn The word “tribes” has been supplied here and in the following verse in the translation for clarity.

⁹³ tn Heb “from all the words which I am commanding.”

⁹⁴ tn Heb “in order to serve.”

⁹⁵ tn Heb “before all Israel.”