Deuteronomy 2:33

2:33 the Lord our God delivered him over to us and we struck him down, along with his sons ¹  and everyone else. ² 

Deuteronomy 4:45

4:45 These are the stipulations, statutes, and ordinances that Moses spoke to the Israelites after he had brought them out of Egypt,

Deuteronomy 6:7

6:7 and you must teach ³  them to your children and speak of them as you sit in your house, as you walk along the road, ⁴  as you lie down, and as you get up.

Deuteronomy 6:21

6:21 you must say to them, ⁵  “We were Pharaoh’s slaves in Egypt, but the Lord brought us out of Egypt in a powerful way. ⁶ 

Deuteronomy 8:5

8:5 Be keenly aware that just as a parent disciplines his child, ⁷  the Lord your God disciplines you.

Deuteronomy 11:19

11:19 Teach them to your children and speak of them as you sit in your house, as you walk along the road, ⁸  as you lie down, and as you get up.

Deuteronomy 12:25

12:25 You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the Lord’s sight. ⁹ 

Deuteronomy 14:1

The Holy and the Profane

14:1 You are children ¹⁰  of the Lord your God. Do not cut yourselves or shave your forehead bald ¹¹  for the sake of the dead.

Deuteronomy 18:10

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, ¹²  anyone who practices divination, ¹³  an omen reader, ¹⁴  a soothsayer, ¹⁵  a sorcerer, ¹⁶ 

Deuteronomy 23:8

23:8 Children of the third generation born to them ¹⁷  may enter the assembly of the Lord.

Deuteronomy 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ¹⁸  among the young women ¹⁹  of Israel nor a sacred male prostitute ²⁰  among the young men ²¹  of Israel.

Deuteronomy 25:2

25:2 Then, ²²  if the guilty person is sentenced to a beating, ²³  the judge shall force him to lie down and be beaten in his presence with the number of blows his wicked behavior deserves. ²⁴ 

Deuteronomy 28:41

28:41 You will bear sons and daughters but not keep them, because they will be taken into captivity.

Deuteronomy 31:22

31:22 So on that day Moses wrote down this song and taught it to the Israelites,

Deuteronomy 33:1

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

Deuteronomy 33:24

Blessing on Asher

33:24 Of Asher he said:

Asher is blessed with children,

may he be favored by his brothers

and may he dip his foot in olive oil. ²⁵ 

Deuteronomy 34:7

34:7 Moses was 120 years old when he died, but his eye was not dull ²⁶  nor had his vitality ²⁷  departed.

[2:33]  ¹ tc The translation follows the Qere or marginal reading; the Kethib (consonantal text) has the singular, “his son.”

[2:33]  ² tn Heb “all his people.”

[6:7]  ³ tn Heb “repeat” (so NLT). If from the root I שָׁנַן (shanan), the verb means essentially to “engrave,” that is, “to teach incisively” (Piel); note NAB “Drill them into your children.” Cf. BDB 1041-42 s.v.

[6:7]  ⁴ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[6:21]  ⁵ tn Heb “to your son.”

[6:21]  ⁶ tn Heb “by a strong hand.” The image is that of a warrior who, with weapon in hand, overcomes his enemies. The Lord is commonly depicted as a divine warrior in the Book of Deuteronomy (cf. 5:15; 7:8; 9:26; 26:8).

[8:5]  ⁷ tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.

[11:19]  ⁹ tn Or “as you are away on a journey” (cf. NRSV, TEV, NLT); NAB “at home and abroad.”

[12:25]  ¹¹ tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.

[14:1]  ¹³ tn Heb “sons” (so NASB); TEV, NLT “people.”

[14:1]  ¹⁴ sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

[18:10]  ¹⁵ tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

[18:10]  ¹⁶ tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

[18:10]  ¹⁷ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

[18:10]  ¹⁸ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

[18:10]  ¹⁹ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.

[23:8]  ¹⁷ sn Concessions were made to the Edomites and Egyptians (as compared to the others listed in vv. 1-6) because the Edomites (i.e., Esauites) were full “brothers” of Israel and the Egyptians had provided security and sustenance for Israel for more than four centuries.

[23:17]  ¹⁹ 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]  ²⁰ tn Heb “daughters.”

[23:17]  ²¹ 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]  ²² tn Heb “sons.”

[25:2]  ²¹ tn Heb “and it will be.”

[25:2]  ²² tn Heb “if the evil one is a son of smiting.”

[25:2]  ²³ tn Heb “according to his wickedness, by number.”

[33:24]  ²³ sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.

[34:7]  ²⁵ tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.

[34:7]  ²⁶ tn Heb “sap.” That is, he was still in possession of his faculties or liveliness.