Discovery BoxDeuteronomy 3:11 
Context3:11 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
Deuteronomy 3:20
Context3:20 You must fight 8 until the Lord gives your countrymen victory 9 as he did you and they take possession of the land that the Lord your God is giving them on the other side of the Jordan River. Then each of you may return to his own territory that I have given you.”
Deuteronomy 4:40
Context4:40 Keep his statutes and commandments that I am setting forth 10 today so that it may go well with you and your descendants and that you may enjoy longevity in the land that the Lord your God is about to give you as a permanent possession.
Deuteronomy 5:24
Context5:24 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.
Deuteronomy 8:18
Context8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, 13 even as he has to this day.
Deuteronomy 9:28
Context9:28 Otherwise the people of the land 14 from which you brought us will say, “The Lord was unable to bring them to the land he promised them, and because of his hatred for them he has brought them out to kill them in the desert.” 15
Deuteronomy 10:8
Context10:8 At that time the Lord set apart the tribe of Levi 16 to carry the ark of the Lord’s covenant, to stand before the Lord to serve him, and to formulate blessings 17 in his name, as they do to this very day.
Deuteronomy 12:11
Context12:11 Then you must come to the place the Lord your God chooses for his name to reside, bringing 18 everything I am commanding you – your burnt offerings, sacrifices, tithes, the personal offerings you have prepared, 19 and all your choice votive offerings which you devote to him. 20
Deuteronomy 12:21
Context12:21 If the place he 21 chooses to locate his name is too far for you, you may slaughter any of your herd and flock he 22 has given you just as I have stipulated; you may eat them in your villages 23 just as you wish.
Deuteronomy 14:23
Context14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, 24 your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always.
Deuteronomy 15:2
Context15:2 This is the nature of the cancellation: Every creditor must remit what he has loaned to another person; 25 he must not force payment from his fellow Israelite, 26 for it is to be recognized as “the Lord’s cancellation of debts.”
Deuteronomy 16:11
Context16:11 You shall rejoice before him 27 – you, your son, your daughter, your male and female slaves, the Levites in your villages, 28 the resident foreigners, the orphans, and the widows among you – in the place where the Lord chooses to locate his name.
Deuteronomy 17:19
Context17:19 It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the Lord his God and observe all the words of this law and these statutes and carry them out.
Deuteronomy 19:5
Context19:5 Suppose he goes with someone else 29 to the forest to cut wood and when he raises the ax 30 to cut the tree, the ax head flies loose 31 from the handle and strikes 32 his fellow worker 33 so hard that he dies. The person responsible 34 may then flee to one of these cities to save himself. 35
Deuteronomy 21:17
Context21:17 Rather, he must acknowledge the son of the less loved 36 wife as firstborn and give him the double portion 37 of all he has, for that son is the beginning of his father’s procreative power 38 – to him should go the right of the firstborn.
Deuteronomy 21:23
Context21:23 his body must not remain all night on the tree; instead you must make certain you bury 39 him that same day, for the one who is left exposed 40 on a tree is cursed by God. 41 You must not defile your land which the Lord your God is giving you as an inheritance.
Deuteronomy 22:19
Context22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation 42 ruined the reputation 43 of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.
Deuteronomy 22:24
Context22:24 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 44 his neighbor’s fiancée; 45 in this way you will purge 46 evil from among you.
Deuteronomy 24:13
Context24:13 You must by all means 47 return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just 48 deed by the Lord your God.
Deuteronomy 26:2
Context26:2 you must take the first of all the ground’s produce you harvest from the land the Lord your God is giving you, place it in a basket, and go to the place where he 49 chooses to locate his name. 50
Deuteronomy 28:12-13
Context28:12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; 51 you will lend to many nations but you will not borrow from any. 28:13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his 52 commandments which I am urging 53 you today to be careful to do.
Deuteronomy 29:23
Context29:23 The whole land will be covered with brimstone, salt, and burning debris; it will not be planted nor will it sprout or produce grass. It will resemble the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the Lord destroyed in his intense anger. 54
Deuteronomy 33:2
Context33:2 He said:
The Lord came from Sinai
and revealed himself 55 to Israel 56 from Seir.
He appeared in splendor 57 from Mount Paran,
and came forth with ten thousand holy ones. 58
With his right hand he gave a fiery law 59 to them.
Deuteronomy 33:16
Context33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 60
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 61 from his brothers.
1 tn Heb “Behold” (הִנֵּה, hinneh).
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 tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.
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.
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.
6 tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.
7 tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).
8 tn The words “you must fight” are not present in the Hebrew text, but are supplied in the translation for clarity.
9 tn Heb “gives your brothers rest.”
10 tn Heb “commanding” (so NRSV).
11 tn Heb “his glory and his greatness.”
12 tn Heb “this day we have seen.”
13 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
14 tc The MT reads only “the land.” Smr supplies עַם (’am, “people”) and LXX and its dependents supply “the inhabitants of the land.” The truncated form found in the MT is adequate to communicate the intended meaning; the words “the people of” are supplied in the translation for clarity.
15 tn Or “wilderness” (so KJV, NASB, NRSV, NLT).
16 sn The
17 sn To formulate blessings. The most famous example of this is the priestly “blessing formula” of Num 6:24-26.
18 tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.”
19 tn Heb “heave offerings of your hand.”
20 tn Heb “the
21 tn Heb “the
22 tn Heb “the
23 tn Heb “gates” (so KJV, NASB); NAB “in your own community.”
24 tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.
25 tn Heb “his neighbor,” used idiomatically to refer to another person.
26 tn Heb “his neighbor and his brother.” The words “his brother” may be a scribal gloss identifying “his neighbor” (on this idiom, see the preceding note) as a fellow Israelite (cf. v. 3). In this case the conjunction before “his brother” does not introduce a second category, but rather has the force of “that is.”
27 tn Heb “the
28 tn Heb “gates.”
29 tn Heb “his neighbor” (so NAB, NIV); NASB “his friend.”
30 tn Heb “and he raises his hand with the iron.”
31 tn Heb “the iron slips off.”
32 tn Heb “finds.”
33 tn Heb “his neighbor.”
34 tn Heb “he”; the referent (the person responsible for his friend’s death) has been specified in the translation for clarity.
35 tn Heb “and live.”
36 tn See note on the word “other” in v. 15.
37 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (piy shÿnayim) suggests a two-thirds split; that is, the elder gets two parts and the younger one part. Cf. 2 Kgs 2:9; Zech 13:8. The practice is implicit in Isaac’s blessing of Jacob (Gen 25:31-34) and Jacob’s blessing of Ephraim (Gen 48:8-22).
38 tn Heb “his generative power” (אוֹן, ’on; cf. HALOT 22 s.v.). Cf. NAB “the first fruits of his manhood”; NRSV “the first issue of his virility.”
39 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates by “make certain.”
40 tn Heb “hung,” but this could convey the wrong image in English (hanging with a rope as a means of execution). Cf. NCV “anyone whose body is displayed on a tree.”
41 sn The idea behind the phrase cursed by God seems to be not that the person was impaled because he was cursed but that to leave him exposed there was to invite the curse of God upon the whole land. Why this would be so is not clear, though the rabbinic idea that even a criminal is created in the image of God may give some clue (thus J. H. Tigay, Deuteronomy [JPSTC], 198). Paul cites this text (see Gal 3:13) to make the point that Christ, suspended from a cross, thereby took upon himself the curse associated with such a display of divine wrath and judgment (T. George, Galatians [NAC], 238-39).
42 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.
43 tn Heb “brought forth a bad name.”
44 tn Heb “humbled.”
45 tn Heb “wife.”
46 tn Heb “burn.” See note on the phrase “purge out” in Deut 21:21.
47 tn The Hebrew text uses the infinitive absolute for emphasis, which the translation seeks to reflect with “by all means.”
48 tn Or “righteous” (so NIV, NLT).
49 tn Heb “the
50 sn The place where he chooses to locate his name. This is a circumlocution for the central sanctuary, first the tabernacle and later the Jerusalem temple. See Deut 12:1-14 and especially the note on the word “you” in v. 14.
51 tn Heb “all the work of your hands.”
52 tn Heb “the
53 tn Heb “commanding” (so NRSV); NASB “which I charge you today.”
54 tn Heb “the anger and the wrath.” This construction is a hendiadys intended to intensify the emotion.
55 tn Or “rose like the sun” (NCV, TEV).
56 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.
57 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
58 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
59 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
60 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
61 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
