³ tn In the Hebrew text vv. 10-11 are one long, complex sentence. For stylistic reasons the translation divides this into two sentences.

¹ tn Heb “you are going there to possess it”; NASB “into which you are about to cross to possess it”; NRSV “that you are crossing over to occupy.”

³ sn Amorites. Originally from the upper Euphrates region (Amurru), the Amorites appear to have migrated into Canaan beginning in 2200 b.c. or thereabouts.

² tn Heb “where you are going over to possess it” (so NASB); NRSV “that you are about to cross into and occupy.”

¹ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

³ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

² tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above).

¹ tn Heb “that was coming after them into the sea.” The referent of “them” (the Israelites) has been specified in the translation for clarity.

³ tn The verb זָרַק (zaraq) means “to throw vigorously, to toss.” If Moses tosses the soot into the air, it will symbolize that the disease is falling from heaven.

¹ tn The verb שִׂים (sim) means “to place, put, set”; the sentence here more precisely says, “Who put a mouth into a man?”

³ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

¹ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

² tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

² sn The expression in Greek does not mean entrance into the person, as is popularly taken, but entrance into a room or building toward the person. See ExSyn 380-82. Some interpreters understand the door here to be the door to the Laodicean church, and thus a collective or corporate image rather than an individual one.

⁴ tn Or “threw the whole crowd into consternation.” L&N 25.221 has “συνέχεον πάντα τὸν ὄχλον ‘they threw the whole crowd into consternation’ Ac 21:27. It is also possible to render the expression in Ac 21:27 as ‘they stirred up the whole crowd.’”

² tn Grk “sinking into a deep sleep.” BDAG 529 s.v. καταφέρω 3 has “ὕπνῳ βαθεῖ sink into a deep sleep…Ac 20:9a.” The participle καταφερόμενος (katapheromenos) has been translated as a finite verb due to requirements of contemporary English style.

⁵ sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

¹ tn Or “hand you over into custody,” in particular “as a t.t. of police and courts ‘hand over into [the] custody [of]’” (BDAG 762 s.v. παραδίδωμι 1.b). In context some sort of trial is implied (cf. Luke 12:11).

² tn Or “hand you over into custody,” in particular “as a t.t. of police and courts ‘hand over into [the] custody [of]’” (BDAG 762 s.v. παραδίδωμι 1.b). In context some sort of trial is implied (cf. Luke 12:11).

⁴ tc The BHS editors suggest deleting either מְצוּלָה (m^etsulah, “into the deep”) or בִּלְבַב יַמִּים (bilvav yammim, “into the heart of the sea”). They propose that one or the other is a scribal gloss on the remaining term. However, the use of an appositional phrase within a poetic colon is not unprecedented in Hebrew poetry. The MT is therefore best retained.