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(1.00) (Jdg 11:23)

tn Or “dispossessed.”

(1.00) (Jos 15:14)

tn Or “dispossessed.”

(1.00) (Jos 13:13)

tn Or “dispossess.”

(0.80) (Jos 14:12)

tn Or “will dispossess.”

(0.80) (Jos 13:12)

tn Or “dispossessed them.”

(0.60) (Isa 54:3)

tn Or “take possession of”; NAB “shall dispossess.”

(0.35) (Oba 1:17)

tn Heb “dispossess.” This root is repeated in the following line to emphasize poetic justice: The punishment will fit the crime.

(0.30) (Psa 44:2)

tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.

(0.30) (Jdg 11:23)

tn Heb “will you dispossess him [i.e., Israel; or possibly “it,” i.e., the territory]?” There is no interrogative marker in the Hebrew text.

(0.30) (Exo 34:24)

tn The verb is a Hiphil imperfect of יָרַשׁ (yarash), which means “to possess.” In the causative stem it can mean “dispossess” or “drive out.”

(0.30) (Exo 15:9)

tn The verb is יָרַשׁ (yarash), which in the Hiphil means “to dispossess” or “root out.” The meaning “destroy” is a general interpretation.

(0.28) (Pro 30:23)

tn The verb יָרַשׁ (yarash) means either (1) “to possess; to inherit” or (2) “to dispossess.” Often the process of possessing meant the dispossessing of those already there (e.g., Hagar and Sarah in Gen 16:5; 21:10); another example is the Israelites’ wars against the Canaanites.

(0.25) (Oba 1:17)

tc The present translation follows the reading מוֹרִשֵׁיהֶם (morishehem; literally, “those dispossessing them”; cf. NAB, NRSV, CEV) rather than מוֹרָשֵׁיהֶם (morashehem, “their possessions”) of the MT (cf. LXX, Syriac, and Vg, followed by KJV, ASV, NASB).

(0.20) (Lam 1:7)

sn As elsewhere in chap. 1, Jerusalem is personified as remembering the catastrophic days of 587 b.c. when Nebuchadnezzar destroyed the city and exiled its inhabitants. Like one of its dispossessed inhabitants, Jerusalem is pictured as becoming impoverished and homeless.

(0.20) (Job 20:15)

tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”), but since wealth is the subject there is a disinheritance meant here.

(0.17) (Gen 36:20)

sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

(0.10) (Jdg 11:24)

tn Heb “Is it not so that what Chemosh your god causes you to possess, you possess, and all whom the Lord our God dispossesses before us we will possess?” Jephthah speaks of Chemosh as if he is on a par with the Lord God of Israel. This does not necessarily mean that Jephthah is polytheistic or that he recognizes the Lord as only a local deity. He may simply be assuming the Ammonite king’s perspective for the sake of argument. Other texts, as well as the extrabiblical Mesha inscription, associate Chemosh with Moab, while Milcom is identified as the god of the Ammonites. Why then does Jephthah refer to Chemosh as the Ammonite god? Ammon had likely conquered Moab and the Ammonite king probably regarded himself as heir of all territory formerly held by Moab. Originally Moab had owned the disputed territory (cf. Num 21:26-29), meaning that Chemosh was regarded as the god of the region (see R. G. Boling, Judges [AB], 203-4). Jephthah argues that Chemosh had long ago relinquished claim to the area (by allowing Sihon to conquer it), while the Lord had long ago established jurisdiction over it (by taking it from Sihon and giving it to Israel). Both sides should abide by the decisions of the gods which had stood firm for 300 years.



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