Discovery BoxDeuteronomy 24:2
Context24:2 When she has left him 1 she may go and become someone else’s wife.
Deuteronomy 22:16
Context22:16 The young woman’s father must say to the elders, “I gave my daughter to this man and he has rejected 2 her.
Deuteronomy 22:23
Context22:23 If a virgin is engaged to a man and another man meets 3 her in the city and has sexual relations with 4 her,
Deuteronomy 21:15
Context21:15 Suppose a man has two wives, one whom he loves more than the other, 5 and they both 6 bear him sons, with the firstborn being the child of the less loved wife.
Deuteronomy 21:18
Context21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, 7
Deuteronomy 33:8
Context33:8 Of Levi he said:
Your Thummim and Urim 8 belong to your godly one, 9
whose authority you challenged at Massah, 10
and with whom you argued at the waters of Meribah. 11
Deuteronomy 25:5
Context25:5 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, 12 and perform the duty of a brother-in-law. 13
Deuteronomy 25:9
Context25:9 then his sister-in-law must approach him in view of the elders, remove his sandal from his foot, and spit in his face. 14 She will then respond, “Thus may it be done to any man who does not maintain his brother’s family line!” 15
[22:16] 2 tn Heb “hated.” See note on the word “other” in Deut 21:15.
[21:15] 4 tn Heb “one whom he loves and one whom he hates.” For the idea of שָׂנֵא (sane’, “hate”) meaning to be rejected or loved less (cf. NRSV “disliked”), see Gen 29:31, 33; Mal 1:2-3. Cf. A. Konkel, NIDOTTE 3:1256-60.
[21:15] 5 tn Heb “both the one whom he loves and the one whom he hates.” On the meaning of the phrase “one whom he loves and one whom he hates” see the note on the word “other” earlier in this verse. The translation has been simplified for stylistic reasons, to avoid redundancy.
[21:18] 5 tn Heb “and he does not listen to them.”
[33:8] 6 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
[33:8] 7 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
[33:8] 8 sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
[33:8] 9 sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
[25:5] 7 tn Heb “take her as wife”; NRSV “taking her in marriage.”
[25:5] 8 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).
[25:9] 8 sn The removal of the sandal was likely symbolic of the relinquishment by the man of any claim to his dead brother’s estate since the sandal was associated with the soil or land (cf. Ruth 4:7-8). Spitting in the face was a sign of utmost disgust or disdain, an emotion the rejected widow would feel toward her uncooperative brother-in-law (cf. Num 12:14; Lev 15:8). See W. Bailey, NIDOTTE 2:544.
[25:9] 9 tn Heb “build the house of his brother”; TEV “refuses to give his brother a descendant”; NLT “refuses to raise up a son for his brother.”
