Ulangan 3:5

3:5 All of these cities were fortified by high walls, gates, and locking bars; ¹  in addition there were a great many open villages. ² 

Ulangan 3:14

3:14 Jair, son of Manasseh, took all the Argob region as far as the border with the Geshurites ³  and Maacathites ⁴  (namely Bashan) and called it by his name, Havvoth-Jair, ⁵  which it retains to this very day.)

Ulangan 7:4

7:4 for they will turn your sons away from me to worship other gods. Then the anger of the Lord will erupt against you and he will quickly destroy you.

Ulangan 11:10

11:10 For the land where you are headed ⁶  is not like the land of Egypt from which you came, a land where you planted seed and which you irrigated by hand ⁷  like a vegetable garden.

Ulangan 16:2

16:2 You must sacrifice the Passover animal ⁸  (from the flock or the herd) to the Lord your God in the place where he ⁹  chooses to locate his name.

Ulangan 21:8

21:8 Do not blame ¹⁰  your people Israel whom you redeemed, O Lord, and do not hold them accountable for the bloodshed of an innocent person.” ¹¹  Then atonement will be made for the bloodshed.

Ulangan 23:13

23:13 You must have a spade among your other equipment and when you relieve yourself ¹²  outside you must dig a hole with the spade ¹³  and then turn and cover your excrement. ¹⁴ 

Ulangan 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ¹⁵  among the young women ¹⁶  of Israel nor a sacred male prostitute ¹⁷  among the young men ¹⁸  of Israel.

Ulangan 27:15

27:15 ‘Cursed is the one ¹⁹  who makes a carved or metal image – something abhorrent ²⁰  to the Lord, the work of the craftsman ²¹  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ²² 

Ulangan 28:62

28:62 There will be very few of you left, though at one time you were as numerous as the stars in the sky, ²³  because you will have disobeyed ²⁴  the Lord your God.

Ulangan 29:1

Narrative Interlude

29:1 (28:69) ²⁵  These are the words of the covenant that the Lord commanded Moses to make with the people of Israel in the land of Moab, in addition to the covenant he had made with them at Horeb. ²⁶ 

Ulangan 33:3

33:3 Surely he loves the people; ²⁷ 

all your holy ones ²⁸  are in your power. ²⁹ 

And they sit ³⁰  at your feet,

each receiving ³¹  your words.

Ulangan 33:19

33:19 They will summon peoples to the mountain,

there they will sacrifice proper ³²  sacrifices;

for they will enjoy ³³  the abundance of the seas,

and the hidden treasures of the shores. ³⁴ 

[3:5]  ¹ tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation.

[3:5]  ² tn The Hebrew term פְּרָזִי (pÿraziy) refers to rural areas, at the most “unwalled villages” (KJV, NASB “unwalled towns”).

[3:14]  ³ sn Geshurites. Geshur was a city and its surrounding area somewhere northeast of Bashan (cf. Josh 12:5 ; 13:11, 13). One of David’s wives was Maacah, the daughter of Talmai king of Geshur and mother of Absalom (cf. 2 Sam 13:37; 15:8; 1 Chr 3:2).

[3:14]  ⁴ sn Maacathites. These were the people of a territory southwest of Mount Hermon on the Jordan River. The name probably has nothing to do with David’s wife from Geshur (see note on “Geshurites” earlier in this verse).

[3:14]  ⁵ sn Havvoth-Jair. The Hebrew name means “villages of Jair,” the latter being named after a son (i.e., descendant) of Manasseh who took the area by conquest.

[11:10]  ⁶ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

[11:10]  ⁷ tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor.

[16:2]  ⁸ tn Heb “sacrifice the Passover” (so NASB). The word “animal” has been supplied in the translation for clarity.

[16:2]  ⁹ tn Heb “the Lord.” See note on “he” in the previous verse.

[21:8]  ¹⁰ tn Heb “Atone for.”

[21:8]  ¹¹ tn Heb “and do not place innocent blood in the midst of your people Israel.”

[23:13]  ¹² tn Heb “sit.” This expression is euphemistic.

[23:13]  ¹³ tn Heb “with it”; the referent (the spade mentioned at the beginning of the verse) has been specified in the translation for clarity.

[23:13]  ¹⁴ tn Heb “what comes from you,” a euphemism.

[23:17]  ¹⁵ 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).

[23:17]  ¹⁶ tn Heb “daughters.”

[23:17]  ¹⁷ 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).

[23:17]  ¹⁸ tn Heb “sons.”

[27:15]  ¹⁹ tn Heb “man,” but in a generic sense here.

[27:15]  ²⁰ tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[27:15]  ²¹ tn Heb “craftsman’s hands.”

[27:15]  ²² tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

[28:62]  ²³ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[28:62]  ²⁴ tn Heb “have not listened to the voice of.”

[29:1]  ²⁵ sn Beginning with 29:1, the verse numbers through 29:29 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 29:1 ET = 28:69 HT, 29:2 ET = 29:1 HT, 29:3 ET = 29:2 HT, etc., through 29:29 ET = 29:28 HT. With 30:1 the verse numbers in the ET and HT are again the same.

[29:1]  ²⁶ sn Horeb is another name for Mount Sinai (which some English versions substitute here for clarity, cf. NCV, TEV, CEV, NLT).

[33:3]  ²⁷ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ²⁸ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ²⁹ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ³⁰ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ³¹ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[33:19]  ³² tn Or “acceptable”; Heb “righteous” (so NASB).

[33:19]  ³³ tn Heb “suck.”

[33:19]  ³⁴ tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”