Deuteronomy 2:11

2:11 These people, as well as the Anakites, are also considered Rephaites; ¹  the Moabites call them Emites.

Deuteronomy 33:3

33:3 Surely he loves the people; ² 

all your holy ones ³  are in your power. ⁴ 

And they sit ⁵  at your feet,

each receiving ⁶  your words.

Deuteronomy 33:20

Blessing on Gad

33:20 Of Gad he said:

Blessed be the one who enlarges Gad.

Like a lioness he will dwell;

he will tear at an arm – indeed, a scalp. ⁷ 

Deuteronomy 2:20

2:20 (That also is considered to be a land of the Rephaites. ⁸  The Rephaites lived there originally; the Ammonites call them Zamzummites. ⁹ 

Deuteronomy 15:17

15:17 you shall take an awl and pierce a hole through his ear to the door. ¹⁰  Then he will become your servant permanently (this applies to your female servant as well).

Deuteronomy 33:28

33:28 Israel lives in safety,

the fountain of Jacob is quite secure, ¹¹ 

in a land of grain and new wine;

indeed, its heavens ¹²  rain down dew. ¹³ 

Deuteronomy 31:27

31:27 for I know about your rebellion and stubbornness. ¹⁴  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ¹⁵ 

[2:11]  ¹ sn Rephaites. The earliest reference to this infamous giant race is, again, in the story of the invasion of the eastern kings (Gen 14:5). They lived around Ashteroth Karnaim, probably modern Tell Ashtarah (cf. Deut 1:4), in the Bashan plateau east of the Sea of Galilee. Og, king of Bashan, was a Rephaite (Deut 3:11; Josh 12:4; 13:12). Other texts speak of them or their kinfolk in both Transjordan (Deut 2:20; 3:13) and Canaan (Josh 11:21-22; 14:12, 15; 15:13-14; Judg 1:20; 1 Sam 17:4; 1 Chr 20:4-8). They also appear in extra-biblical literature, especially in connection with the city state of Ugarit. See C. L’Heureux, “Ugaritic and Biblical Rephaim,” HTR 67 (1974): 265-74.

[33:3]  ² tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

[33:3]  ³ tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

[33:3]  ⁴ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

[33:3]  ⁵ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

[33:3]  ⁶ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

[33:20]  ³ tn Heb “forehead,” picturing Gad attacking prey.

[2:20]  ⁴ sn Rephaites. See note on this word in Deut 2:11.

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

[15:17]  ⁵ sn When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17).

[33:28]  ⁶ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

[33:28]  ⁷ tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[33:28]  ⁸ tn Or perhaps “drizzle, showers.” See note at Deut 32:2.

[31:27]  ⁷ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ⁸ tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.