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Discovery Box| (0.18) | (Jdg 15:6) | 5 tn The Hebrew text expands the statement with the additional phrase “burned with fire.” The words “with fire” are redundant in English and have been omitted from the translation for stylistic reasons. Some textual witnesses read “burned…her father’s house,” perhaps under the influence of 14:15. On the other hand, the shorter text may have lost this phrase due to haplography. |
| (0.18) | (Jdg 14:9) | 1 tn Heb “went.” Samson apparently went home to his parents before going to Timnah for the marriage. Seeing and tasting the honey appears to encourage Manoah to go with his son to Timnah. Perhaps both Samson and his father viewed the honey as a good omen of future blessing. Possibly Samson considered it a symbol of sexual pleasure or an aphrodisiac. Note the use of honey imagery in Song 4:11 and 5:1. |
| (0.18) | (Jdg 9:53) | 1 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288. |
| (0.18) | (Jdg 3:2) | 1 sn The stated purpose for leaving the nations (to teach the subsequent generations…how to conduct holy war) seems to contradict 2:22 and 3:4, which indicate the nations were left to test Israel’s loyalty to the Lord. However, the two stated purposes can be harmonized. The willingness of later generations to learn and engage in holy war would measure their allegiance to the Lord (see B. G. Webb, Judges [JSOTSup], 114-15). |
| (0.18) | (Jos 19:2) | 2 tc The MT has “and Sheba” listed after “Beer Sheba.” The LXX suggests “Shema.” The Hebrew text may be defective here, since the form “Sheba” duplicates the latter part of the preceding name. If Sheba (or Shema) is retained as a separate city, the list numbers fourteen, one more than the number given in the concluding summary (v. 6). Some translations treat it as an alternate shorter name for “Beer Sheba” rendering it as “or Sheba;” cf. HCSB, TNIV, and JPS. |
| (0.18) | (Jos 16:2) | 2 tn In the Hebrew text the place name “Luz” has the directive ending, indicating that the border went from Bethel to Luz. Elsewhere Luz and Bethel appear to be names for the same site (cf. Judg 1:23), but here they appear to be distinct. Note that the NIV translates “from Bethel (that is, Luz)” here, following the reading of the LXX, εἰς Βαιθηλ Λουζα (eis Baithēl Louza, “from Bethel [Luz]”). |
| (0.18) | (Jos 15:32) | 1 tn The total number of names in the list is thirty-six, not twenty-nine. Perhaps (1) some of the names are alternatives (though the text appears to delineate clearly such alternative names here and elsewhere, see vv. 8, 9, 10, 13, 25b) or (2), more likely, later scribes added to a list originally numbering twenty-nine and failed to harmonize the concluding summary statement with the expanded list. |
| (0.18) | (Jos 9:4) | 1 tc Heb “and they went and [?].” The root and meaning of the verb form יִצְטַיָּרוּ (yitstayyaru) are uncertain. The Hebrew text form most likely should be יִצְטַיָּדוּ (yitstayyadu), read by some Hebrew mss and ancient versions, from the root צוּד (tsud, “take provisions,” BDB 845 s.v. II צוד) which also occurs in v. 11. Note NRSV “they went and prepared provisions”; cf. NEB “They went and disguised themselves”; NIV “they went as a delegation.” |
| (0.18) | (Deu 33:8) | 1 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. |
| (0.18) | (Deu 32:21) | 1 sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39. |
| (0.18) | (Deu 31:12) | 1 sn The ger (גֵּר) “foreign resident” or “naturalized citizen,” (see Exod 12:19 and Deut 29:10-13) could make sacrifices (Lev 17:8; 22:18; Num 15:14) and participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles/Temporary Shelters Deut 31:12. |
| (0.18) | (Deu 29:17) | 1 tn The Hebrew term שִׁקּוּץ (shiqquts) refers to anything out of keeping with the nature and character of Yahweh and therefore to be avoided by his people Israel. It is commonly used with or as a synonym for תּוֹעֵבָה (toʿevah, “detestable, abhorrent”; 2 Kgs 23:13; Jer 16:18; Ezek 5:11; 7:20; 11:18, 21; see note on the term “abhorrent” in Deut 7:25). See M. Grisanti, NIDOTTE 4:243-46. |
| (0.18) | (Deu 26:13) | 1 tn Heb “the sacred thing.” The term הַקֹּדֶשׁ (haqqodesh) likely refers to an offering normally set apart for the Lord but, as a third-year tithe, given on this occasion to people in need. Sometimes this is translated as “the sacred portion” (cf. NASB, NIV, NRSV), but that could sound to a modern reader as if a part of the house were being removed and given away. |
| (0.18) | (Deu 22:9) | 1 tn Heb “set apart.” The verb קָדַשׁ (qadash) in the Qal verbal stem (as here) has the idea of being holy or being treated with special care. Some take the meaning as “be off-limits, forfeited,” i.e., the total produce of the vineyard, both crops and grapes, have to be forfeited to the sanctuary (cf. Exod 29:37; 30:29; Lev 6:18, 27; Num 16:37-38; Hag 2:12). |
| (0.18) | (Deu 22:11) | 1 tn The Hebrew term שַׁעַטְנֵז (shaʿatnez) occurs only here and in Lev 19:19. HALOT 1610-11 s.v. takes it to be a contraction of words (שַׁשׁ [shash, “headdress”] and עַטְנַז [ʿatnaz, “strong”]). BDB 1043 s.v. שַׁעַטְנֵז offers the translation “mixed stuff” (cf. NEB “woven with two kinds of yarn”; NAB, NIV, NRSV, NLT “woven together”). The general meaning is clear even if the etymology is not. |
| (0.18) | (Deu 21:17) | 2 tn Heb “measure of two.” The Hebrew expression פִּי שְׁנַיִם (pi shenayim) 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). |
| (0.18) | (Deu 20:2) | 1 sn The reference to the priest suggests also the presence of the ark of the covenant, the visible sign of God’s presence. The whole setting is clearly that of “holy war” or “Yahweh war,” in which God himself takes initiative as the true commander of the forces of Israel (cf. Exod 14:14-18; 15:3-10; Deut 3:22; 7:18-24; 31:6, 8). |
| (0.18) | (Deu 16:18) | 1 tn The Hebrew term וְשֹׁטְרִים (veshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice. |
| (0.18) | (Deu 16:11) | 3 sn The ger (גֵּר) “foreign resident” or “naturalized citizen,” (see Exod 12:19 and Deut 29:10-13) could make sacrifices (Lev 17:8; 22:18; Num 15:14) and participate in Israel’s religious festivals: Passover Exod 12:48; Day of Atonement Lev 16:29; Feast of Weeks Deut 16:10-14; Feast of Tabernacles Deut 31:12. |
| (0.18) | (Deu 11:2) | 2 tn Heb “who have not known and who have not seen the discipline of the Lord.” The collocation of the verbs “know” and “see” indicates that personal experience (knowing by seeing) is in view. The term translated “discipline” (KJV, ASV “chastisement”) may also be rendered “instruction,” but vv. 2b-6 indicate that the referent of the term is the various acts of divine judgment the Israelites had witnessed. |
