Ulangan 18:22

18:22 whenever a prophet speaks in my ¹  name and the prediction ²  is not fulfilled, ³  then I have ⁴  not spoken it; ⁵  the prophet has presumed to speak it, so you need not fear him.”

Ulangan 21:14

21:14 If you are not pleased with her, then you must let her go ⁶  where she pleases. You cannot in any case sell ⁷  her; ⁸  you must not take advantage of ⁹  her, since you have already humiliated ¹⁰  her.

Ulangan 25:5

Respect for the Sanctity of Others

25:5 If brothers live together and one of them dies without having a son, the dead man’s wife must not remarry someone outside the family. Instead, her late husband’s brother must go to her, marry her, ¹¹  and perform the duty of a brother-in-law. ¹² 

[18:22]  ¹ tn Heb “the Lord’s.” See note on the word “his” in v. 5.

[18:22]  ² tn Heb “the word,” but a predictive word is in view here. Cf. NAB “his oracle.”

[18:22]  ³ tn Heb “does not happen or come to pass.”

[18:22]  ⁴ tn Heb “the Lord has.” See note on the word “his” in v. 5.

[18:22]  ⁵ tn Heb “that is the word which the Lord has not spoken.”

[21:14]  ⁶ 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]  ⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by the words “in any case.”

[21:14]  ⁸ tn The Hebrew text includes “for money.” This phrase has not been included in the translation for stylistic reasons.

[21:14]  ⁹ tn Or perhaps “must not enslave her” (cf. ASV, NAB, NIV, NRSV, NLT); Heb “[must not] be tyrannical over.”

[21:14]  ¹⁰ 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).

[25:5]  ¹¹ tn Heb “take her as wife”; NRSV “taking her in marriage.”

[25:5]  ¹² sn This is the so-called “levirate” custom (from the Latin term levir, “brother-in-law”), an ancient provision whereby a man who died without male descendants to carry on his name could have a son by proxy, that is, through a surviving brother who would marry his widow and whose first son would then be attributed to the brother who had died. This is the only reference to this practice in an OT legal text but it is illustrated in the story of Judah and his sons (Gen 38) and possibly in the account of Ruth and Boaz (Ruth 2:8; 3:12; 4:6).