Deuteronomy 2:6

2:6 You may purchase ¹  food to eat and water to drink from them.

Deuteronomy 2:20

2:20 (That also is considered to be a land of the Rephaites. ²  The Rephaites lived there originally; the Ammonites call them Zamzummites. ³ 

Deuteronomy 14:6

14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. ⁴ 

Deuteronomy 15:8

15:8 Instead, you must be sure to open your hand to him and generously lend ⁵  him whatever he needs. ⁶ 

Deuteronomy 18:11

18:11 one who casts spells, ⁷  one who conjures up spirits, ⁸  a practitioner of the occult, ⁹  or a necromancer. ¹⁰ 

Deuteronomy 23:17

Purity in Cultic Personnel

23:17 There must never be a sacred prostitute ¹¹  among the young women ¹²  of Israel nor a sacred male prostitute ¹³  among the young men ¹⁴  of Israel.

Deuteronomy 24:6

24:6 One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. ¹⁵ 

Deuteronomy 24:10

24:10 When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. ¹⁶ 

[2:6]  ¹ tn Heb includes “with silver.”

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

[2:20]  ³ sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5).

[14:6]  ³ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

[15:8]  ⁴ tn The Hebrew text uses the infinitive absolute before both verbs. The translation indicates the emphasis with the words “be sure to” and “generously,” respectively.

[15:8]  ⁵ tn Heb “whatever his need that he needs for himself.” This redundant expression has been simplified in the translation for stylistic reasons.

[18:11]  ⁵ tn Heb “a binder of binding” (חֹבֵר חָבֶר, khover khaver). The connotation is that of immobilizing (“binding”) someone or something by the use of magical words (cf. Ps 58:6; Isa 47:9, 12).

[18:11]  ⁶ tn Heb “asker of a [dead] spirit” (שֹׁאֵל אוֹב, sho’el ’ov). This is a form of necromancy (cf. Lev 19:31; 20:6; 1 Sam 28:8, 9; Isa 8:19; 19:3; 29:4).

[18:11]  ⁷ tn Heb “a knowing [or “familiar”] [spirit]” (יִדְּעֹנִי, yiddÿ’oniy), i.e., one who is expert in mantic arts (cf. Lev 19:31; 20:6, 27; 1 Sam 28:3, 9; 2 Kgs 21:6; Isa 8:19; 19:3).

[18:11]  ⁸ tn Heb “a seeker of the dead.” This is much the same as “one who conjures up spirits” (cf. 1 Sam 28:6-7).

[23:17]  ⁶ 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]  ⁷ tn Heb “daughters.”

[23:17]  ⁸ 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]  ⁹ tn Heb “sons.”

[24:6]  ⁷ sn Taking millstones as security on a loan would amount to taking the owner’s own life in pledge, since the millstones were the owner’s means of earning a living and supporting his family.

[24:10]  ⁸ tn Heb “his pledge.” This refers to something offered as pledge of repayment, i.e., as security for the debt.