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 5:9

5:9 You must not worship or serve them, for I, the Lord your God, am a jealous God. I punish ⁸  the sons, grandsons, and great-grandsons for the sin of the fathers who reject ⁹  me, ¹⁰ 

Ulangan 8:1

The Lord’s Provision in the Desert

8:1 You must keep carefully all these commandments ¹¹  I am giving ¹²  you today so that you may live, increase in number, ¹³  and go in and occupy the land that the Lord promised to your ancestors. ¹⁴ 

Ulangan 9:5

9:5 It is not because of your righteousness, or even your inner uprightness, ¹⁵  that you have come here to possess their land. Instead, because of the wickedness of these nations the Lord your God is driving them out ahead of you in order to confirm the promise he ¹⁶  made on oath to your ancestors, ¹⁷  to Abraham, Isaac, and Jacob.

Ulangan 9:21

9:21 As for your sinful thing ¹⁸  that you had made, the calf, I took it, melted it down, ¹⁹  ground it up until it was as fine as dust, and tossed the dust into the stream that flows down the mountain.

Ulangan 10:12

An Exhortation to Love Both God and People

10:12 Now, Israel, what does the Lord your God require of you except to revere him, ²⁰  to obey all his commandments, ²¹  to love him, to serve him ²²  with all your mind and being, ²³ 

Ulangan 12:2

12:2 You must by all means destroy ²⁴  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. ²⁵ 

Ulangan 12:17

12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings.

Ulangan 12:30

12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.”

Ulangan 15:9

15:9 Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude ²⁶  be wrong toward your impoverished fellow Israelite ²⁷  and you do not lend ²⁸  him anything; he will cry out to the Lord against you and you will be regarded as having sinned. ²⁹ 

Ulangan 16:15

16:15 You are to celebrate the festival seven days before the Lord your God in the place he ³⁰  chooses, for he ³¹  will bless you in all your productivity and in whatever you do; ³²  so you will indeed rejoice!

Ulangan 20:5

20:5 Moreover, the officers are to say to the troops, ³³  “Who among you ³⁴  has built a new house and not dedicated ³⁵  it? He may go home, lest he die in battle and someone else ³⁶  dedicate it.

Ulangan 28:1

The Covenant Blessings

28:1 “If you indeed ³⁷  obey the Lord your God and are careful to observe all his commandments I am giving ³⁸  you today, the Lord your God will elevate you above all the nations of the earth.

[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).

[5:9]  ⁸ tn In the Hebrew text the form is a participle, which is subordinated to what precedes. For the sake of English style, the translation divides this lengthy verse into two sentences.

[5:9]  ⁹ tn Heb “who hate” (so NAB, NIV, NLT). Just as “to love” (אָהַב, ’ahav) means in a covenant context “to choose, obey,” so “to hate” (שָׂנֵא, sane’) means “to reject, disobey” (cf. the note on the word “loved” in Deut 4:37; see also 5:10).

[5:9]  ¹⁰ tn Heb “visiting the sin of fathers upon sons and upon a third (generation) and upon a fourth (generation) of those who hate me.” God sometimes punishes children for the sins of a father (cf. Num 16:27, 32; Josh 7:24-25; 2 Sam 21:1-9). On the principle of corporate solidarity and responsibility in OT thought see J. Kaminsky, Corporate Responsibility in the Hebrew Bible (JSOTSup). In the idiom of the text, the father is the first generation and the “sons” the second generation, making grandsons the third and great-grandsons the fourth. The reference to a third and fourth generation is a way of emphasizing that the sinner’s punishment would last throughout his lifetime. In this culture, where men married and fathered children at a relatively young age, it would not be unusual for one to see his great-grandsons. In an Aramaic tomb inscription from Nerab dating to the seventh century b.c., Agbar observes that he was surrounded by “children of the fourth generation” as he lay on his death bed (see ANET 661). The language of the text differs from Exod 34:7, the sons are the first generation, the grandsons (literally, “sons of the sons”) the second, great-grandsons the third, and great-great-grandsons the fourth. One could argue that formulation in Deut 5:9 (see also Exod 20:50) is elliptical/abbreviated or that it suffers from textual corruption (the repetition of the words “sons” would invite accidental omission).

[8:1]  ¹¹ tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).

[8:1]  ¹² tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).

[8:1]  ¹³ tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”

[8:1]  ¹⁴ tn Heb “fathers” (also in vv. 16, 18).

[9:5]  ¹⁵ tn Heb “uprightness of your heart” (so NASB, NRSV). The Hebrew word צְדָקָה (tsÿdaqah, “righteousness”), though essentially synonymous here with יֹשֶׁר (yosher, “uprightness”), carries the idea of conformity to an objective standard. The term יֹשֶׁר has more to do with an inner, moral quality (cf. NAB, NIV “integrity”). Neither, however, was grounds for the Lord’s favor. As he states in both vv. 4-5, the main reason he allowed Israel to take this land was the sinfulness of the Canaanites who lived there (cf. Gen 15:16).

[9:5]  ¹⁶ tn Heb “the Lord.” See note on “he” in 9:3.

[9:5]  ¹⁷ tn Heb “fathers.”

[9:21]  ¹⁸ tn Heb “your sin.” This is a metonymy in which the effect (sin) stands for the cause (the metal calf).

[9:21]  ¹⁹ tn Heb “burned it with fire.”

[10:12]  ²⁰ tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ²¹ tn Heb “to walk in all his ways” (so KJV, NIV, NRSV); NAB “follow his ways exactly”; NLT “to live according to his will.”

[10:12]  ²² tn Heb “the Lord your God.” See note on “he” in 10:4.

[10:12]  ²³ tn Heb “heart and soul” or “heart and being”; NCV “with your whole being.” See note on the word “being” in Deut 6:5.

[12:2]  ²⁴ 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]  ²⁵ 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.

[15:9]  ²⁶ tn Heb “your eye.”

[15:9]  ²⁷ tn Heb “your needy brother.”

[15:9]  ²⁸ tn Heb “give” (likewise in v. 10).

[15:9]  ²⁹ tn Heb “it will be a sin to you.”

[16:15]  ³⁰ tn Heb “the Lord.” See note on “he” in 16:1.

[16:15]  ³¹ tn Heb “the Lord your God.” See note on “he” in 16:1.

[16:15]  ³² tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

[20:5]  ³³ tn Heb “people” (also in vv. 8, 9).

[20:5]  ³⁴ tn Heb “Who [is] the man” (also in vv. 6, 7, 8).

[20:5]  ³⁵ tn The Hebrew term חָנַךְ (khanakh) occurs elsewhere only with respect to the dedication of Solomon’s temple (1 Kgs 8:63 = 2 Chr 7:5). There it has a religious connotation which, indeed, may be the case here as well. The noun form (חָנֻכָּה, khanukah) is associated with the consecration of the great temple altar (2 Chr 7:9) and of the postexilic wall of Jerusalem (Neh 12:27). In Maccabean times the festival of Hanukkah was introduced to celebrate the rededication of the temple following its desecration by Antiochus IV Epiphanes (1 Macc 4:36-61).

[20:5]  ³⁶ tn Heb “another man.”

[28:1]  ³⁷ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “indeed.”

[28:1]  ³⁸ tn Heb “commanding”; NAB “which I enjoin on you today” (likewise in v. 15).