Deuteronomy 1:44

1:44 The Amorite inhabitants of that area ¹  confronted ²  you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. ³ 

Deuteronomy 2:4

2:4 Instruct ⁴  these people as follows: ‘You are about to cross the border of your relatives ⁵  the descendants of Esau, ⁶  who inhabit Seir. They will be afraid of you, so watch yourselves carefully.

Deuteronomy 2:8

2:8 So we turned away from our relatives ⁷  the descendants of Esau, the inhabitants of Seir, turning from the desert route, ⁸  from Elat ⁹  and Ezion Geber, ¹⁰  and traveling the way of the Moab wastelands.

Deuteronomy 2:20

2:20 (That also is considered to be a land of the Rephaites. ¹¹  The Rephaites lived there originally; the Ammonites call them Zamzummites. ¹² 

Deuteronomy 3:19

3:19 But your wives, children, and livestock (of which I know you have many) may remain in the cities I have given you.

Deuteronomy 11:30-31

11:30 Are they not across the Jordan River, ¹³  toward the west, in the land of the Canaanites who live in the Arabah opposite Gilgal ¹⁴  near the oak ¹⁵  of Moreh? 11:31 For you are about to cross the Jordan to possess the land the Lord your God is giving you, and you will possess and inhabit it.

Deuteronomy 12:29

The Abomination of Pagan Gods

12:29 When the Lord your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land. ¹⁶ 

Deuteronomy 13:12-13

Punishment of Community Idolatry

13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people ¹⁷  have departed from among you to entice the inhabitants of their cities, ¹⁸  saying, “Let’s go and serve other gods” (whom you have not known before). ¹⁹ 

Deuteronomy 17:18

17:18 When he sits on his royal throne he must make a copy of this law ²⁰  on a scroll ²¹  given to him by the Levitical priests.

Deuteronomy 19:1

Laws Concerning Manslaughter

19:1 When the Lord your God destroys the nations whose land he ²²  is about to give you and you dispossess them and settle in their cities and houses,

Deuteronomy 23:13

23:13 You must have a spade among your other equipment and when you relieve yourself ²³  outside you must dig a hole with the spade ²⁴  and then turn and cover your excrement. ²⁵ 

Deuteronomy 26:1

Presentation of the First Fruits

26:1 When ²⁶  you enter the land that the Lord your God is giving you as an inheritance, and you occupy it and live in it,

Deuteronomy 28:30

28:30 You will be engaged to a woman and another man will rape ²⁷  her. You will build a house but not live in it. You will plant a vineyard but not even begin to use it.

Deuteronomy 29:16

The Results of Disobedience

29:16 “(For you know how we lived in the land of Egypt and how we crossed through the nations as we traveled.

[1:44]  ¹ tn Heb “in that hill country,” repeating the end of v. 43.

[1:44]  ² tn Heb “came out to meet.”

[1:44]  ³ sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.

[2:4]  ⁴ tn Heb “command” (so KJV, NASB); NRSV “charge the people as follows.”

[2:4]  ⁵ tn Heb “brothers”; NAB “your kinsmen.”

[2:4]  ⁶ sn The descendants of Esau (Heb “sons of Esau”; the phrase also occurs in 2:8, 12, 22, 29). These are the inhabitants of the land otherwise known as Edom, south and east of the Dead Sea. Jacob’s brother Esau had settled there after his bitter strife with Jacob (Gen 36:1-8). “Edom” means “reddish,” probably because of the red sandstone of the region, but also by popular etymology because Esau, at birth, was reddish (Gen 25:25).

[2:8]  ⁷ tn Or “brothers”; NRSV “our kin.”

[2:8]  ⁸ tn Heb “the way of the Arabah” (so ASV); NASB, NIV “the Arabah road.”

[2:8]  ⁹ sn Elat was a port city at the head of the eastern arm of the Red Sea, that is, the Gulf of Aqaba (or Gulf of Eilat). Solomon (1 Kgs 9:28), Uzziah (2 Kgs 14:22), and Ahaz (2 Kgs 16:5-6) used it as a port but eventually it became permanently part of Edom. It may be what is known today as Tell el-Kheleifeh. Modern Eilat is located further west along the northern coast. See G. Pratico, “Nelson Glueck’s 1938-1940 Excavations at Tell el-Kheleifeh: A Reappraisal,” BASOR 259 (1985): 1-32.

[2:8]  ¹⁰ sn Ezion Geber. A place near the Gulf of Aqaba, Ezion-geber must be distinguished from Elat (cf. 1 Kgs 9:26-28; 2 Chr 8:17-18). It was, however, also a port city (1 Kgs 22:48-49). It may be the same as the modern site Gezirat al-Fauran, 15 mi (24 km) south-southwest from Tell el-Kheleifah.

[2:20]  ¹⁰ sn Rephaites. See note on this word in Deut 2:11.

[2:20]  ¹¹ sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).

[11:30]  ¹³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[11:30]  ¹⁴ sn Gilgal. From a Hebrew verb root גָלַל (galal, “to roll”) this place name means “circle” or “rolling,” a name given because God had “rolled away the reproach of Egypt from you” (Josh 5:9). It is perhaps to be identified with Khirbet el-Metjir, 1.2 mi (2 km) northeast of OT Jericho.

[11:30]  ¹⁵ tc The MT plural “oaks” (אֵלוֹנֵי, ’eloney) should probably be altered (with many Greek texts) to the singular “oak” (אֵלוֹן, ’elon; cf. NRSV) in line with the only other occurrence of the phrase (Gen 12:6). The Syriac, Tg. Ps.-J. read mmrá, confusing this place with the “oaks of Mamre” near Hebron (Gen 13:18). Smr also appears to confuse “Moreh” with “Mamre” (reading mwr’, a combined form), adding the clarification mwl shkm (“near Shechem”) apparently to distinguish it from Mamre near Hebron.

[12:29]  ¹⁶ tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.

[13:13]  ¹⁹ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

[13:13]  ²⁰ tc The LXX and Tg read “your” for the MT’s “their.”

[13:13]  ²¹ 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.

[17:18]  ²² 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.

[17:18]  ²³ 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.

[19:1]  ²⁵ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[23:13]  ²⁸ tn Heb “sit.” This expression is euphemistic.

[23:13]  ²⁹ 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]  ³⁰ tn Heb “what comes from you,” a euphemism.

[26:1]  ³¹ tn Heb “and it will come to pass that.”

[28:30]  ³⁴ tc For MT reading שָׁגַל (shagal, “ravish; violate”), the Syriac, Targum, and Vulgate presume the less violent שָׁכַב (shakhav, “lie with”). The unexpected counterpart to betrothal here favors the originality of the MT.