Ulangan 3:11

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ¹  that his sarcophagus ²  was made of iron. ³  Does it not, indeed, still remain in Rabbath ⁴  of the Ammonites? It is thirteen and a half feet ⁵  long and six feet ⁶  wide according to standard measure.) ⁷ 

Ulangan 3:24

3:24 “O, Lord God, ⁸  you have begun to show me ⁹  your greatness and strength. ¹⁰  (What god in heaven or earth can rival your works and mighty deeds?)

Ulangan 5:24

5:24 You said, “The Lord our God has shown us his great glory ¹¹  and we have heard him speak from the middle of the fire. It is now clear to us ¹²  that God can speak to human beings and they can keep on living.

Ulangan 12:2

12:2 You must by all means destroy ¹³  all the places where the nations you are about to dispossess worship their gods – on the high mountains and hills and under every leafy tree. ¹⁴ 

Ulangan 21:14

21:14 If you are not pleased with her, then you must let her go ¹⁵  where she pleases. You cannot in any case sell ¹⁶  her; ¹⁷  you must not take advantage of ¹⁸  her, since you have already humiliated ¹⁹  her.

Ulangan 22:24

22:24 you must bring the two of them to the gate of that city and stone them to death, the young woman because she did not cry out though in the city and the man because he violated ²⁰  his neighbor’s fiancée; ²¹  in this way you will purge ²²  evil from among you.

Ulangan 24:1

24:1 If a man marries a woman and she does not please him because he has found something offensive ²³  in her, then he may draw up a divorce document, give it to her, and evict her from his house.

Ulangan 29:20

29:20 The Lord will be unwilling to forgive him, and his intense anger ²⁴  will rage ²⁵  against that man; all the curses ²⁶  written in this scroll will fall upon him ²⁷  and the Lord will obliterate his name from memory. ²⁸ 

Ulangan 31:16

31:16 Then the Lord said to Moses, “You are about to die, ²⁹  and then these people will begin to prostitute themselves with the foreign gods of the land into which they ³⁰  are going. They ³¹  will reject ³²  me and break my covenant that I have made with them. ³³ 

Ulangan 31:21

31:21 Then when ³⁴  many disasters and distresses overcome them ³⁵  this song will testify against them, ³⁶  for their ³⁷  descendants will not forget it. ³⁸  I know the ³⁹  intentions they have in mind ⁴⁰  today, even before I bring them ⁴¹  to the land I have promised.”

Ulangan 31:29

31:29 For I know that after I die you will totally ⁴²  corrupt yourselves and turn away from the path I have commanded you to walk. Disaster will confront you in the days to come because you will act wickedly ⁴³  before the Lord, inciting him to anger because of your actions.” ⁴⁴ 

Ulangan 33:29

33:29 You have joy, Israel! Who is like you?

You are a people delivered by the Lord,

your protective shield

and your exalted sword.

May your enemies cringe before you;

may you trample on their backs.

[3:11]  ¹ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ² tn The Hebrew term עֶרֶשׂ (’eres), traditionally translated “bed” (cf. NAB, NIV, NRSV, NLT) is likely a basaltic (volcanic) stone sarcophagus of suitable size to contain the coffin of the giant Rephaite king. Its iron-like color and texture caused it to be described as an iron container. See A. Millard, “King Og’s Iron Bed: Fact or Fancy?” BR 6 (1990): 16-21, 44; cf. also NEB “his sarcophagus of basalt”; TEV, CEV “his coffin.”

[3:11]  ³ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ⁴ sn Rabbath. This place name (usually occurring as Rabbah; 2 Sam 11:11; 12:27; Jer 49:3) refers to the ancient capital of the Ammonite kingdom, now the modern city of Amman, Jordan. The word means “great [one],” probably because of its political importance. The fact that the sarcophagus “still remain[ed]” there suggests this part of the verse is post-Mosaic, having been added as a matter of explanation for the existence of the artifact and also to verify the claim as to its size.

[3:11]  ⁵ tn Heb “nine cubits.” Assuming a length of 18 in (45 cm) for the standard cubit, this would be 13.5 ft (4.1 m) long.

[3:11]  ⁶ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ⁷ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[3:24]  ⁸ tn Heb “Lord Lord.” The phrase אֲדֹנָי יְהוִה (’adonay yÿhvih) is customarily rendered by Jewish tradition as “Lord God.” Cf. NIV, TEV, NLT “Sovereign Lord.”

[3:24]  ⁹ tn Heb “your servant.” The pronoun is used in the translation to clarify that Moses is speaking of himself, since in contemporary English one does not usually refer to oneself in third person.

[3:24]  ¹⁰ tn Heb “your strong hand” (so NIV), a symbol of God’s activity.

[5:24]  ¹¹ tn Heb “his glory and his greatness.”

[5:24]  ¹² tn Heb “this day we have seen.”

[12:2]  ¹³ tn Heb “destroying you must destroy”; KJV “Ye shall utterly (surely ASV) destroy”; NRSV “must demolish completely.” The Hebrew infinitive absolute precedes the verb for emphasis, which is reflected in the translation by the words “by all means.”

[12:2]  ¹⁴ sn Every leafy tree. This expression refers to evergreens which, because they keep their foliage throughout the year, provided apt symbolism for nature cults such as those practiced in Canaan. The deity particularly in view is Asherah, wife of the great god El, who was considered the goddess of fertility and whose worship frequently took place at shrines near or among clusters (groves) of such trees (see also Deut 7:5). See J. Hadley, NIDOTTE 1:569-70; J. DeMoor, TDOT 1:438-44.

[21:14]  ¹⁵ sn Heb “send her off.” The Hebrew term שִׁלַּחְתָּה (shillakhtah) is a somewhat euphemistic way of referring to divorce, the matter clearly in view here (cf. Deut 22:19, 29; 24:1, 3; Jer 3:1; Mal 2:16). This passage does not have the matter of divorce as its principal objective, so it should not be understood as endorsing divorce generally. It merely makes the point that if grounds for divorce exist (see Deut 24:1-4), and then divorce ensues, the husband could in no way gain profit from it.

[21:14]  ¹⁶ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ¹⁷ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ¹⁸ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ¹⁹ sn You have humiliated her. Since divorce was considered rejection, the wife subjected to it would “lose face” in addition to the already humiliating event of having become a wife by force (21:11-13). Furthermore, the Hebrew verb translated “humiliated” here (עָנָה, ’anah), commonly used to speak of rape (cf. Gen 34:2; 2 Sam 13:12, 14, 22, 32; Judg 19:24), likely has sexual overtones as well. The woman may not be enslaved or abused after the divorce because it would be double humiliation (see also E. H. Merrill, Deuteronomy [NAC], 291).

[22:24]  ²⁰ tn Heb “humbled.”

[22:24]  ²¹ tn Heb “wife.”

[22:24]  ²² tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.

[24:1]  ²³ tn Heb “nakedness of a thing.” The Hebrew phrase עֶרְוַת דָּבָר (’ervat davar) refers here to some gross sexual impropriety (see note on “indecent” in Deut 23:14). Though the term usually has to do only with indecent exposure of the genitals, it can also include such behavior as adultery (cf. Lev 18:6-18; 20:11, 17, 20-21; Ezek 22:10; 23:29; Hos 2:10).

[29:20]  ²⁴ tn Heb “the wrath of the Lord and his zeal.” The expression is a hendiadys, a figure in which the second noun becomes adjectival to the first.

[29:20]  ²⁵ tn Heb “smoke,” or “smolder.”

[29:20]  ²⁶ tn Heb “the entire oath.”

[29:20]  ²⁷ tn Or “will lie in wait against him.”

[29:20]  ²⁸ tn Heb “blot out his name from under the sky.”

[31:16]  ²⁹ tn Heb “lie down with your fathers” (so NASB); NRSV “ancestors.”

[31:16]  ³⁰ tn Heb “he.” Smr, LXX, and the Targums read the plural “they,” which is necessary in any case in the translation because of contemporary English style. The third person singular also occurs in the Hebrew text twice more in this verse, three times in v. 17, once in v. 18, five times in v. 20, and four times in v. 21. Each time it is translated as third person plural for stylistic reasons.

[31:16]  ³¹ tn Heb “he.” Smr, LXX, and the Targums read the plural “they.” See note on the first occurrence of “they” in v. 16.

[31:16]  ³² tn Or “abandon” (TEV, NLT).

[31:16]  ³³ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ³⁴ tn Heb “Then it will come to pass that.”

[31:21]  ³⁵ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ³⁶ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:21]  ³⁷ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ³⁸ tn Heb “it will not be forgotten from the mouth of his seed.”

[31:21]  ³⁹ tn Heb “his.” Smr, LXX, and the Targums read the plural “their.” See note on the first occurrence of “they” in v. 16.

[31:21]  ⁴⁰ tn Heb “which he is doing.”

[31:21]  ⁴¹ tn Heb “him.” Smr, LXX, and the Targums read the plural “them.” See note on the first occurrence of “they” in v. 16.

[31:29]  ⁴² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “totally.”

[31:29]  ⁴³ tn Heb “do the evil.”

[31:29]  ⁴⁴ tn Heb “the work of your hands.”