¹ tn Heb “the regulation of the kingship.” This probably refers to the regulations pertaining to kingship given to Moses (see Deut 17:14-20).

¹ tn Heb “to know if they would hear the commands of the Lord which he commanded their fathers by the hand of Moses.”

¹ tn Heb “You have kept all which Moses, the Lord’s servant, commanded you, and you have listened to my voice, to all which I commanded you.”

¹ tn Heb “But be very careful to do the commandment and the law which Moses, the Lord’s servant, commanded you, to love.”

¹ tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.”

¹ tn Heb “By lot was their inheritance, as the Lord had commanded by Moses, to the nine tribes and the half-tribe.”

¹ tn Heb “Moses did not assign an inheritance.” The word “land” has been supplied in the translation to clarify what the inheritance consisted of.

¹ tn Heb “and he wrote there on the stones a duplicate of the law of Moses which he wrote before the sons of Israel.”

³ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

¹ tn By juxtaposing the positive זְכֹר (z^ekhor, “remember”) with the negative אַל־תִּשְׁכַּח (ʾal tishkakh, “do not forget”), Moses makes a most emphatic plea.

¹ tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).

¹ tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses.

³ sn This would be the last major enterprise that Moses would have to undertake. He would soon die and “be gathered to his people” as Aaron was.

¹ tn The verb is the Piel perfect with vav (ו) consecutive, following the two imperatives in the verse. Here is the focus of the instruction for Moses.

¹ tn The expression בִּי אֲדֹנִי (bi ʾadoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

¹ tn The verb is the Hiphil of רָעַע (raʿaʿ, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him harm.

⁴ tn Heb “and they shall be for you for assembling,” which is the way of expressing possession. Here the intent concerns how Moses was to use them.

¹ tn Again, Aaron probably did the washing (v. 21a), but Moses presented the portions on the altar (v. 21b; cf. the note on v. 15 above).

² tn The temporal clause is composed of the temporal indicator (“and it happened”), followed by the temporal preposition, infinitive construct, and subjective genitive (“Moses”).

¹ tn The construction uses a infinitive construct for the temporal clause; it is prefixed with the temporal preposition: “and in the going in of Moses.”