Deuteronomy 7:26

7:26 You must not bring any abhorrent thing into your house and thereby become an object of divine wrath ¹  along with it. ²  You must absolutely detest ³  and abhor it, ⁴  for it is an object of divine wrath.

Deuteronomy 23:18

23:18 You must never bring the pay of a female prostitute ⁵  or the wage of a male prostitute ⁶  into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God.

Deuteronomy 26:2

26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he ⁷  chooses to locate his name. ⁸ 

Deuteronomy 31:23

31:23 and the Lord ⁹  commissioned Joshua son of Nun, “Be strong and courageous, for you will take the Israelites to the land I have promised them, and I will be with you.” ¹⁰ 

¹ tn Heb “come under the ban” (so NASB); NRSV “be set apart for destruction.” The same phrase occurs again at the end of this verse.

² tn Or “like it is.”

³ tn This Hebrew verb (שָׁקַץ, shaqats) is essentially synonymous with the next verb (תָעַב, ta’av; cf. תּוֹעֵבָה, to’evah; see note on the word “abhorrent” in v. 25), though its field of meaning is more limited to cultic abomination (cf. Lev 11:11, 13; Ps 22:25).

⁴ tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis.

⁵ tn Here the Hebrew term זוֹנָה (zonah) refers to a noncultic (i.e., “secular”) female prostitute; see note on the phrase “sacred prostitute” in v. 17.

⁶ tn Heb “of a dog.” This is the common Hebrew term for a noncultic (i.e., “secular”) male prostitute. See note on the phrase “sacred male prostitute” in v. 17.

⁹ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

¹⁰ sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.

¹³ tn Heb “he.” Since the pronoun could be taken to refer to Moses, the referent has been specified as “the Lord” in the translation for clarity. See also the note on the word “you” later in this verse.

¹⁴ tc The LXX reads, “as the Lord promised them, and he will be with you.” This relieves the problem of Moses apparently promising to be with Joshua as the MT reads on the surface (“I will be with you”). However, the reading of the LXX is clearly an attempt to clarify an existing obscurity and therefore is unlikely to reflect the original.