★★ This is Exodus 24 done again, forty years on and on the far side of a river. The phrase Moses and the elders of Israel stands in one verse of the Hebrew Bible, v1: the one time the book has Moses give a command jointly with the elders, as v9 will have him speak jointly with the priests. What they command is all the commandment, in the singular, and that phrase stands in nine verses of the Hebrew Bible, every one of them in Deuteronomy — the book’s way of calling the whole law one charge (8:1, 11:8, 19:9, all already on these pages). Then the ceremony, and its bones are Sinai’s. At Exodus 24:4–7 (already on these pages) Moses wrote all the words of Jehovah, built an altar with twelve pillars for the twelve tribes, had burnt offerings and peace offerings sacrificed, read the book aloud, and the people answered. Here the words are written again (v3, v8), an altar is built (v5), burnt offerings and peace offerings go up on it (v6–7), the twelve tribes stand in two sixes, and the people answer — but where Sinai’s people said all that Jehovah has spoken, we will do, this chapter’s people will say Amen to twelve curses. The stones are not pillars this time but a writing surface, and the writing is the difference: at Sinai the law was read to them, and here it is to stand on a mountain where anyone can read it.

⭐ The lime is a word the prophets keep for burning, and the verb is made from the noun. Ve-sadta otam ba-sid is a cognate pair, you shall lime them with lime — the same figure as swarm with swarms in Genesis 1:20; this translation prints coat them with lime and leaves the doubling to this note, as the KJV does not: it reads ‘plaister them with plaister’, the ASV and Geneva ‘plaster them with plaster’. The noun sid stands in four verses of the Hebrew Bible: v2 and v4 here, and then twice as a thing produced by fire — Isaiah 33:12, where the peoples shall be as the burnings of lime, and Amos 2:1, where Moab is condemned because he burned the bones of the king of Edom into lime (neither yet on these pages). The material the law is to be written in is, everywhere else it appears, what a body becomes in a kiln. The stones themselves are great stones, and that pair stands in eight verses of the Hebrew Bible: the stones Joshua rolls over the mouth of the cave at Makkedah (Joshua 10:18, 27), the great and costly stones of Solomon’s temple foundation (1 Kings 5:31, which is 5:17 in English numbering, and 7:10), and the ones Jeremiah is told to bury in the mortar at Pharaoh’s gate in Tahpanhes (Jeremiah 43:9; none yet on these pages). What the NWT 1984 reads is ‘whitewash them with lime’, the NIV ‘coat them with plaster’, the Douay ‘plaster them over with plaster’; the TLB reads ‘Face the stones with a coating of lime and then write the laws of God in the lime’, having first had Israel ‘take out boulders from the river bottom and immediately pile them into a monument’ — the twelve stones of Joshua 4 (not yet on these pages), lifted from the bed of the Jordan, imported into a verse that says nothing about where the stones come from. The Spanish shelf is nearly of one mind on the material: the RV 1909 and RV60 read «las revocarás con cal», the NVI «las revocarás con cal» at v2 and «las cubrirás con cal» at v4, the TNM 1987 «blanquearlas con cal»; only the TNM 2019 reads «cúbranlas con yeso», gypsum, a different mineral.

★ The altar law of Exodus 20 is rewritten with one word changed, and Joshua and Solomon both obey it. Exodus 20:25 (already on these pages; 20:21 in the Hebrew numbering) says if you make me an altar of stones, you shall not build it of cut stone; for if you have swung your tool over it, you have profaned it. This chapter keeps the verb and changes the instrument: you shall not swing iron over them. The verb is nuf, the one behind the wave offering, and in this book it is otherwise said of a sickle — 23:26 (already on these pages), you shall not swing a sickle over your neighbour’s standing grain. Joshua 8:31 (not yet on these pages) reports the altar built as it is written in the book of the law of Moses, an altar of whole stones, over which iron had not been swung, with the same verb and the same metal; and 1 Kings 6:7 (not yet on these pages) says of Solomon’s temple that it was built of whole stone from the quarry, and neither hammer nor axe nor any tool of iron was heard in the house while it was being built. Avanim shelemot, whole stones, stands in two verses of the Hebrew Bible, v6 and Joshua’s; and the adjective is the one 25:15 (already on these pages) put on the honest weight two chapters ago, a full and honest stone, even shelemah — a phrase in three verses of the Hebrew Bible, the weight, Solomon’s quarry-stone, and Proverbs 11:1 (not yet on these pages), which sets a false balance is an abomination to Jehovah against a whole stone is his delight, and so puts this chapter’s adjective and this chapter’s abomination to Jehovah (v15) in one line. The same root then runs straight into the next verse: shelemot, whole, and shelamim, peace offerings, are one family, and shelamim stands in one verse of this book — this one. Deuteronomy, which legislates sacrifice for fifteen chapters, names the peace offering exactly once, on an altar of whole stones. The NIV reads ‘fieldstones’ for the whole stones and ‘fellowship offerings’ for the peace offerings, the NWT 1984 ‘whole stones’ and ‘communion sacrifices’; the Douay reads ‘of stones which iron hath not touched’ at v5 and ‘of stones not fashioned nor polished’ at v6, its Latin having replaced the swing of the tool with a description of the result, and then ‘holocausts’ and ‘peace victims’, which it shall ‘immolate’; the TLB ‘Use uncut boulders’. The RV 1909 reads «no alzarás sobre ellas hierro» and the RV60 «no alzarás sobre ellas instrumento de hierro», the NVI «piedras del campo» for the whole stones, the TNM 1987 «No debes blandir sobre ellas instrumento de hierro», keeping the swing.

⭐ Plainly and thoroughly: the first word is the verb the book’s opening paragraph gave Moses, and the second is the adverb its judges inquire with. Ba’er heitev. The verb ba’er, to make plain, stands in three verses of the Hebrew Bible: 1:5 (already on these pages), where Moses undertook to make this instruction plain — the sentence that opens his speech — this verse, and Habakkuk 2:2 (not yet on these pages), write the vision, and make it plain on tablets, so that one who reads it may run. What Moses began by making plain in speech ends made plain in writing, on stone. The adverb heitev stands in five verses of this book, and the other four are all on these pages: at 9:21 Moses grinds the golden calf well, until it was as fine as dust, and at 13:15, 17:4 and 19:18 a court must inquire thoroughly before it acts on an accusation of idolatry or a false witness. The law is to be written with the same care the book demands of a judge reading evidence. The KJV and ASV read ‘very plainly’, the Geneva ‘well and plainly’, the closest on the shelf to the two Hebrew words; the Douay ‘plainly and clearly’, the NIV ‘very clearly’, the NWT 1984 ‘making them quite clear’ and the NWT 2013 ‘clearly write’, the TLB ‘plainly’. The RV 1909 and RV60 read «muy claramente», the NVI «claramente», the TNM 1987 «haciéndolas bien claras». Every version keeps the clarity; only the Geneva’s ‘well and plainly’ and the TNM 1987’s «bien claras» keep a trace of the well.

★★ The verb for silence is a word the Bible uses once, and it introduces a sentence in the past tense about today. Hasket stands in one verse of the Hebrew Bible. Its root is otherwise unknown in biblical Hebrew, and the shelf guesses from context: the KJV and Geneva read ‘Take heed’, the ASV ‘Keep silence’, the Douay ‘Attend’, the NWT 1984 ‘Keep silent’, the NIV ‘Be silent’, and the TLB drops the word and reads ‘O Israel, listen!’; the RV 1909 reads «Atiende y escucha», which its RV60 revises to «Guarda silencio y escucha», and the NVI, TNM 1987 and TNM 2019 all read «Guarda silencio». The second verb is shema, and shema Yisrael here is one of the five times the book says those two words to the nation, after 5:1, 6:4, 9:1 and 20:3 (all already on these pages). What follows is ha-yom ha-zeh nihyeita le-am, this day you have become a people — a clause in one verse of the Hebrew Bible, in a passive form of the verb to be — the form 4:32 (already on these pages) used to ask whether anything as great as Sinai has ever happened. It is the today of 26:17–18 (already on these pages), where Israel declared Jehovah today and Jehovah declared Israel today, carried one chapter further: the mutual declaration has become a fact, and the fact is dated. The people who stood at Sinai forty years ago are told they became a people on the plains of Moab.

⭐ The six on the mountain of blessing are the sons of Jacob’s wives, and the first two of them are the two Jacob cursed. Gerizim gets Simeon, Levi, Judah and Issachar, four sons of Leah, and Joseph and Benjamin, the two sons of Rachel; Ebal gets Reuben and Zebulun, Leah’s first and last, and Gad, Asher, Dan and Naphtali, the four sons of the two handmaids. The text gives no reason for the division and this note adds none; what it gives is a fact about the names. Genesis 49:7 (already on these pages) is the one place in Jacob’s blessing where the word cursed is spoken — cursed be their anger, for it is fierce, of Simeon and Levi, with I will scatter them in Israel after it — and those are the first two names Moses sends up the mountain of blessing. And Genesis 35:22 (already on these pages) is where Reuben went and lay with Bilhah his father’s concubine, the act 49:4 takes his birthright for; the first name on the mountain of the curse is the one son of Jacob who did what the curse of v20 describes. The word for the tribes’ task is not symmetrical either. Gerizim’s six stand to bless the people, a phrase in two verses of the Hebrew Bible, this one and Joshua 8:33 (not yet on these pages), where it is done; Ebal’s six stand for the curse, a phrase in one verse — al ha-qelalah, on the curse, with no verb of cursing and no speaker named. The Douay supplies what the Hebrew leaves out, ‘And over against them shall stand on mount Hebal to curse’, and the NWT 1984 reads ‘stand for the malediction’; the RV 1909 reads «en el de Ebal», dropping the mountain, where the RV60 restores «sobre el monte Ebal», and the TNM 1987 «para la invocación de mal».

★ Only the curses are written, and the Levites who say them are also a tribe on the mountain. 11:29 (already on these pages) promised the blessing on Mount Gerizim and the curse on Mount Ebal; this chapter stations the blessing and then writes out twelve curses and not one blessing. Joshua 8:34 (not yet on these pages) says Joshua read all the words of the law, the blessing and the curse, so something was read for the blessing side, and the Mishnah (Sotah 7:5) reports that the Levites turned to Gerizim and said each curse as a blessing — blessed is the man who does not make a carved and cast image — before turning to Ebal to say it as written; a tradition reported here, not verified beyond the Mishnah. Levi is named among the six on Gerizim at v12, and the Levites speak at v14, and the text does not say how one tribe does both; Joshua 8:33 puts the priests, the Levites in the middle with the ark, half the people in front of each mountain, and the TLB reads ‘Then the Levites standing between them shall shout to all Israel’, printing Joshua’s arrangement inside Moses’ command. Qol ram, a loud voice, stands in one verse of the Hebrew Bible. The two mountains outlive the ceremony. Gerizim stands in four verses of the Hebrew Bible — 11:29, this chapter, Joshua 8:33, and Judges 9:7 (not yet on these pages), where Jotham climbs to its top to shout his fable of the trees at Shechem — and it is the mountain the woman at the well means when she tells Jesus our fathers worshipped on this mountain (John 4:20, already on these pages), since Sychar lies below it. Ebal, as a mountain, stands in five verses — 11:29, twice here, and Joshua 8:30 and 33 — and a Horite of the same name at Genesis 36:23 shares the letters and nothing else. The Douay reads ‘Garizim’ and ‘Hebal’ throughout, the Latin spellings; the NVI reads «Guerizín» and the TNM 1987 «Guerizim», both moving the Spanish spelling toward the sound of the Hebrew.

★★ Cursed is the word God said to the serpent, and before this chapter it is spoken seven times in the Torah — here it is spoken twelve times in twelve verses. The participle arur stands in seven verses of the Torah before this chapter: the serpent (Genesis 3:14), the ground (3:17), Cain (4:11), Canaan (9:25), Isaac’s cursed be those who curse you (27:29), Jacob’s cursed be their anger (49:7), and Balaam’s echo of Isaac at Numbers 24:9 (all already on these pages). Every one of those is spoken by God, by a patriarch or by Balaam, and no one answers Amen to any of them. Here it is said by the Levites and confirmed by a whole nation, twelve times, and then six more times in four verses of the next chapter (28:16–19, not yet on these pages), where the thing cursed is you. The shape cursed is the man who, arur ha-ish asher, is v15’s, and it is the shape of Joshua’s curse on whoever rebuilds Jericho (Joshua 6:26) and of Jeremiah 11:3 (neither yet on these pages), cursed is the man who does not hear the words of this covenant — a sentence built on v26, and two verses later Jeremiah says what the people say here: and I answered and said, Amen, Jehovah. One prophet made to stand in for all Israel at Ebal.

⭐ Amen: a word in twenty-four verses of the Hebrew Bible, twelve of them this chapter, and before this chapter only one person has said it. Read across the archived text, amen as a spoken word stands in twenty-four verses of the Hebrew Bible; the same three letters spell faithful and believed and a nurse, and those were set aside by reading. The first is Numbers 5:22 (already on these pages), where the woman accused of adultery answers the priest’s oath Amen, amen — a single accused wife, saying it twice, is the whole of the word’s history before a nation says it here. After this chapter it is Benaiah’s answer to David (1 Kings 1:36), the congregation’s at Nehemiah’s oath and at Ezra’s reading of the law (Nehemiah 5:13, 8:6), the close of four of the five books of the Psalter (Psalms 41:14, 72:19, 89:53 and 106:48 in the Hebrew numbering), a name of God in Isaiah 65:16, the God of Amen, and Jeremiah’s twice (11:5, and 28:6, already on these pages). The formula and all the people shall say, Amen stands in twelve verses of the Hebrew Bible: the eleven of v16–26, and Psalm 106:48 (not yet on these pages), which closes the fourth book of the Psalms with this chapter’s sentence word for word. V15 alone reads shall answer and say, ve-anu ve-ameru, the pair that opened the creed at 26:5 and the elders’ oath over the unsolved killing at 21:7 (both already on these pages); the other eleven say only shall say. And one witness on the two shelves does not print the word at all: the Geneva reads ‘So be it’ twelve times, translating what every other version transliterates. Ten of the thirteen witnesses keep the difference between the first answer and the other eleven; the NIV, the TLB and the NVI level all twelve. In the Greek of the New Testament the word turns round: John 3:3 (already on these pages) has Jesus open a sentence with Amen, amen, I say to you, the response become a preface, and Revelation 3:14 makes it a title, these things says the Amen.

★ The first curse names the idol of Micah’s house, the last abomination to Jehovah in the book, and a craftsman Jeremiah gives an axe. Pesel u-massekhah, a carved and a cast image, stands in five verses of the Hebrew Bible: this one, Nahum 1:14, and three in the story of Micah of Ephraim (Judges 17:3, 17:4, 18:14; none yet on these pages), whose mother has the silver made into a carved and cast image, and it was in the house of Micah — a singular verb for the pair, which is why this translation prints one image, carved and cast, rather than two; the Douay reads ‘a graven and molten thing’, keeping the Hebrew’s and, where the KJV reads ‘any graven or molten image’, the ASV ‘a graven or molten image’, the NWT 1984 ‘a carved image or a molten statue’, and the NIV ‘an idol’, one word for the two. It is to’avat YHVH, and that phrase stands in nineteen verses of the Hebrew Bible, eight in this book and the other eleven all in Proverbs: this is the eighth and last, after the idols of 7:25, the child-burning of 12:31, the blemished animal of 17:1, the diviners of 18:12, the exchanged clothing of 22:5, the harlot’s wage of 23:19 and the false weight of 25:16 (all already on these pages). Ma’aseh yedei charash, the work of a craftsman’s hands, stands in two verses: here, and Jeremiah 10:3 (not yet on these pages), where the idol is a tree cut from the forest, the work of a craftsman’s hands with the axe — the same word for the maker, and the tool this chapter’s altar forbids. Ba-sater, in secret, is said of this idol and again of the man who strikes his neighbour at v24; in this book it was first said of the enticer to other gods at 13:7 (already on these pages), and Nathan will turn it on David — you did it in secret, and I will do this thing before all Israel (2 Samuel 12:12, not yet on these pages). The NWT 1984 reads ‘the manufacture of the hands of a wood-and-metal worker, and who has put it in a hiding place’, the TLB ‘anyone who makes and worships an idol, even in secret’, adding the worship; the RV 1909 and RV60 read «escultura o imagen de fundición», the NVI «una imagen, ya sea tallada en madera o fundida en metal», the TNM 1987 «uno que trabaja en madera y metal» for the craftsman.

⭐ Four curses, and each is a law already on these pages said again with cursed in front of it. V16, maqleh aviv ve-immo: the form stands in one verse of the Hebrew Bible, and the verb is qalah, to be light, whose passive 25:3 (already on these pages) used of the flogged man made light in your eyes; the commandment it answers says honour, kabbed, make heavy (5:16, already on these pages), so the curse is the commandment’s exact opposite, weight against lightness, and Ezekiel 22:7 (not yet on these pages) indicts Jerusalem with the same verb, father and mother they made light of in you. The laws of Exodus 21:17 and Leviticus 20:9 (already on these pages) use a different verb, qalal, to curse, and the Geneva reads ‘curseth his father and his mother’ here as if this were that law; the KJV and ASV read ‘setteth light by’, the Douay ‘honoureth not’, the NIV ‘dishonors’, the NWT 1984 ‘treats his father or his mother with contempt’, the TLB ‘despises’; the RV 1909 and RV60 read «deshonrare», the NVI «deshonre», the TNM 1987 «trata con desprecio». The Hebrew says his father AND his mother; eleven of the thirteen witnesses print or, and only the Geneva and the Douay keep the and. V17 is 19:14 (already on these pages) — you shall not move back your neighbour’s boundary — as a participle: he who moves back. V18 is Leviticus 19:14 (already on these pages), you shall not put a stumbling block before the blind, with the stumbling block become a road: the participle mashgeh, one who leads astray, stands in three verses of the Hebrew Bible (a fourth verse, Genesis 43:12, spells a noun, an oversight, with the same letters), and Proverbs 28:10 (not yet on these pages) has it of one who leads the upright astray on an evil road, while Psalm 119:21 (not yet on these pages) calls the proud cursed, who stray from your commandments — this chapter’s first word and this verse’s verb in one line. The word for blind, ivver, is the root of what a bribe does at 16:19, the bribe blinds the eyes of the wise; the blind man of this curse and the bribe of v25 are one root apart. And v19 is 24:17 (already on these pages), you shall not bend the justice due to a stranger or an orphan, with the widow that verse put in the next clause moved into the list — lo tatteh mishpat, the prohibition, stands in three verses of the Hebrew Bible, Exodus 23:6, 16:19 and 24:17, and this is its participle, the only one. The KJV and Douay read ‘perverteth the judgment of the stranger’, the ASV ‘wresteth the justice due to the sojourner’, the Geneva ‘hindereth the right of the stranger’, the NIV ‘withholds justice from the foreigner’, the TLB ‘is unjust to the foreigner’; on v18 the TLB reads ‘takes advantage of a blind man’, with no road; on v17 the KJV reads ‘landmark’, the Geneva ‘mark’, the NIV ‘boundary stone’, the NWT 1984 ‘moves back the boundary mark’, keeping the direction. The RV 1909 reads «redujere el término», the RV60 «redujere el límite», the TNM 1987 «mueve hacia atrás el hito»; on v19 the RV 1909 reads «torciere el derecho», the RV60 «pervirtiere el derecho», the NVI «viole los derechos», the TNM 2019 «les niegue la justicia».

★★ Four sexual curses, and each is a Leviticus law in Deuteronomy’s dialect — the fourth with a word in one verse of the Hebrew Bible. V20 is Leviticus 18:8 and 20:11, and nearer still Deuteronomy 23:1 (all already on these pages), a man shall not take his father’s wife, and shall not uncover his father’s skirt: kenaf aviv stands in two verses of the Hebrew Bible, that law and this curse, and the skirt is the corner of the garment a man spreads over a woman to marry her. V21 is Leviticus 18:23 and Exodus 22:19; v22 is Leviticus 18:9 and 20:17, down to the same two phrases, his father’s daughter or his mother’s daughter. V23 is Leviticus 18:17 and 20:14, but Leviticus says a woman and her mother and this verse says his mother-in-law, chotanto — and the noun chotenet, a wife’s mother, stands in one verse of the Hebrew Bible. It is the feminine of choten, the title Exodus gives Jethro, Moses’ father-in-law. A husband’s mother has a different word, chamot, which is Naomi’s at Ruth 1:14 (already on these pages), Orpah kissed her mother-in-law; so the Bible’s one word for the other mother-in-law is spoken once, in a curse. The TLB reads ‘his widowed mother-in-law’, supplying a widowhood, and at v22 ‘whether she be a full sister or a half sister’; on v20 the KJV, ASV and Geneva read ‘his father’s skirt’, the NWT 1984 ‘the skirt of his father’, the Douay ‘uncovereth his bed’, the NIV ‘dishonors his father’s bed’, the NWT 2013 ‘he has dishonored his father’, the TLB ‘for she belongs to his father’; the RV 1909 and RV60 read «descubrió el regazo de su padre», the TNM 1987 «la falda de su padre», the NVI «deshonra el lecho de su padre» and the TNM 2019 «deshonra a su padre». Five of the thirteen keep a garment; three make it a bed; the two Reina-Valeras make it a lap; and the NWT 2013, the TNM 2019 and the TLB have no object left at all.

⭐ The man struck in secret is the body chapter 21 found in a field, and the bribe is the one Psalm 15 refuses. 21:1 (already on these pages) opens with a slain man found … and it is not known who struck him, the same verb nakah as v24’s strikes, and the elders who wash their hands over the heifer answer and say with the pair of verbs that v14 gives the Levites. The law of chapter 21 is what a town does when the striker cannot be found; this curse is what the nation says over him. Psalm 101:5 (not yet on these pages) has the same two words of a slanderer, whoever slanders his neighbour in secret. V25: the noun shochad stands in four verses in the Torah — Exodus 23:8, 10:17, where God does not take a bribe, 16:19 (all already on these pages) and this — and Psalm 15:5 (not yet on these pages) makes not taking one a condition of standing on the holy hill, in this curse’s own words: nor takes a bribe against the innocent, al naqi. Proverbs 17:23 (not yet on these pages) joins v19’s verb to this noun, a bribe to bend the paths of justice, and Proverbs 21:14 puts a gift in secret beside a bribe in the bosom, the two words of v24 and 25 in one proverb. Le-hakkot nefesh dam naqi is three words with no joint — two nouns and, on the last, the adjective this dictionary already calls it — to strike a life, innocent blood, and the innocent blood is the phrase of 19:10 and 21:8 (already on these pages). The KJV reads ‘taketh reward’, the Geneva ‘taketh a reward’, the Douay ‘taketh gifts’, the ASV, NIV, NWT 1984 and TLB a ‘bribe’; the Geneva alone keeps the blood as the object, ‘to put to death innocent blood’, and the NWT 1984 keeps all three nouns, ‘to strike a soul fatally, when it is innocent blood’; the RV 1909 reads «recibiere don» and the RV60 «recibiere soborno», the NVI «acepte soborno para matar al inocente». On v24 the KJV reads ‘smiteth his neighbour secretly’, the ASV ‘smiteth his neighbor in secret’, the Douay ‘secretly killeth’, the NIV ‘kills their neighbor secretly’, the NWT 1984 ‘fatally strikes his fellowman from a hiding place’ and the NWT 2013 ‘ambushes and kills his neighbor’; the RV 1909 and RV60 read «hiriere á su prójimo ocultamente» and «hiriere a su prójimo ocultamente», the NVI «mate a traición», the TNM 1987 «hiere mortalmente». The Hebrew verb is strike; whether the blow kills is what eight of the thirteen decide for the reader.

★ The last curse uses the verb that set up the stones, and the KJV adds a word Paul also has. Lo yaqim, does not uphold, is qum in its causative, the same verb as v2’s you shall set up great stones and v4’s you shall set up these stones: the words are raised on the mountain, and the man who does not raise them in his life is cursed. Jeremiah answers Hananiah with both of this verse’s words at once — Amen, may Jehovah do so; may Jehovah uphold your words (Jeremiah 28:6, already on these pages; fulfill on that page), a clause in one verse of the Hebrew Bible. The Hebrew of this verse has no all: the words of this law. The KJV reads ‘confirmeth not all the words of this law’ and the Geneva ‘confirmeth not all the words of this Law’, and the ASV, revising the KJV against the Hebrew, reads ‘confirmeth not the words of this law’, dropping it; the Douay reads ‘abideth not in the words of this law, and fulfilleth them not in work’, without it; the NIV and NWT 2013 read ‘uphold the words of this law’, the NWT 1984 ‘put the words of this law in force’, the TLB ‘does not obey these laws’. The Samaritan Pentateuch is reported to read all the words, and Paul’s Greek at Galatians 3:10 (not yet on these pages) has it twice — cursed is everyone who does not abide by all the things written in the book of the law, to do them — with a book this verse does not have either. The Geneva-to-King-James line stands with Paul; the Hebrew stands without the word. The RV 1909 and RV60 read «no confirmare las palabras de esta ley», the NVI «no practique fielmente las palabras de esta ley», the TNM 1987 «no ponga en vigor las palabras de esta ley» and the TNM 2019 «no respete las palabras de esta Ley».