Numbers 13:33

13:33 We even saw the Nephilim ¹  there (the descendants of Anak came from the Nephilim), and we seemed liked grasshoppers both to ourselves ²  and to them.” ³ 

Deuteronomy 2:20-21

2:20 (That also is considered to be a land of the Rephaites. ⁴  The Rephaites lived there originally; the Ammonites call them Zamzummites. ⁵  2:21 They are a people as powerful, numerous, and tall as the Anakites. But the Lord destroyed the Rephaites ⁶  in advance of the Ammonites, ⁷  so they dispossessed them and settled down in their place.

Deuteronomy 3:11

3:11 Only King Og of Bashan was left of the remaining Rephaites. (It is noteworthy ⁸  that his sarcophagus ⁹  was made of iron. ¹⁰  Does it not, indeed, still remain in Rabbath ¹¹  of the Ammonites? It is thirteen and a half feet ¹²  long and six feet ¹³  wide according to standard measure.) ¹⁴ 

Deuteronomy 3:1

Defeat of King Og of Bashan

3:1 Next we set out on ¹⁵  the route to Bashan, ¹⁶  but King Og of Bashan and his whole army ¹⁷  came out to meet us in battle at Edrei. ¹⁸ 

Deuteronomy 17:4

17:4 When it is reported to you and you hear about it, you must investigate carefully. If it is indeed true that such a disgraceful thing ¹⁹  is being done in Israel,

Deuteronomy 17:2

17:2 Suppose a man or woman is discovered among you – in one of your villages ²⁰  that the Lord your God is giving you – who sins before the Lord your God ²¹  and breaks his covenant

Deuteronomy 21:15-22

Laws Concerning Children

21:15 Suppose a man has two wives, one whom he loves more than the other, ²²  and they both ²³  bear him sons, with the firstborn being the child of the less loved wife. 21:16 In the day he divides his inheritance ²⁴  he must not appoint as firstborn the son of the favorite wife in place of the other ²⁵  wife’s son who is actually the firstborn. 21:17 Rather, he must acknowledge the son of the less loved ²⁶  wife as firstborn and give him the double portion ²⁷  of all he has, for that son is the beginning of his father’s procreative power ²⁸  – to him should go the right of the firstborn.

21:18 If a person has a stubborn, rebellious son who pays no attention to his father or mother, and they discipline him to no avail, ²⁹  21:19 his father and mother must seize him and bring him to the elders at the gate of his city. 21:20 They must declare to the elders ³⁰  of his city, “Our son is stubborn and rebellious and pays no attention to what we say – he is a glutton and drunkard.” 21:21 Then all the men of his city must stone him to death. In this way you will purge out ³¹  wickedness from among you, and all Israel ³²  will hear about it and be afraid.

Disposition of a Criminal’s Remains

21:22 If a person commits a sin punishable by death and is executed, and you hang the corpse ³³  on a tree,

[13:33]  ¹ tc The Greek version uses gigantes (“giants”) to translate “the Nephilim,” but it does not retain the clause “the sons of Anak are from the Nephilim.”

[13:33]  ² tn Heb “in our eyes.”

[13:33]  ³ tn Heb “in their eyes.”

[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).

[2:21]  ⁶ tn Heb “them”; the referent (the Rephaites) has been specified in the translation for clarity.

[2:21]  ⁷ tn Heb “them”; the referent (the Ammonites) has been specified in the translation for clarity.

[3:11]  ⁸ tn Heb “Behold” (הִנֵּה, hinneh).

[3:11]  ⁹ 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]  ¹⁰ tn Or “of iron-colored basalt.” See note on the word “sarcophagus” earlier in this verse.

[3:11]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “four cubits.” This would be 6 ft (1.8 m) wide.

[3:11]  ¹⁴ tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm).

[3:1]  ¹⁵ tn Heb “turned and went up.”

[3:1]  ¹⁶ sn Bashan. This plateau country, famous for its oaks (Isa 2:13) and cattle (Deut 32:14; Amos 4:1), was north of Gilead along the Yarmuk River.

[3:1]  ¹⁷ tn Heb “people.”

[3:1]  ¹⁸ sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31; also mentioned in Deut 1:4).

[17:4]  ¹⁹ tn Heb “an abomination” (תּוֹעֵבָה); see note on the word “offensive” in v. 1.

[17:2]  ²⁰ tn Heb “gates.”

[17:2]  ²¹ tn Heb “does the evil in the eyes of the Lord your God.”

[21:15]  ²² 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]  ²³ 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.

[21:16]  ²⁴ tn Heb “when he causes his sons to inherit what is his.”

[21:16]  ²⁵ tn Heb “the hated.”

[21:17]  ²⁶ tn See note on the word “other” in v. 15.

[21:17]  ²⁷ 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).

[21:17]  ²⁸ 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.”

[21:18]  ²⁹ tn Heb “and he does not listen to them.”

[21:20]  ³⁰ tc The LXX and Smr read “to the men,” probably to conform to this phrase in v. 21. However, since judicial cases were the responsibility of the elders in such instances (cf. Deut 19:12; 21:3, 6; 25:7-8) the reading of the MT is likely original and correct here.

[21:21]  ³¹ tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.

[21:21]  ³² tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.

[21:22]  ³³ tn Heb “him.”