Discovery Box| (0.20) | (Jos 22:19) | 6 tc Heb “and us to you rebel.” The reading of the MT, the accusative sign with suffix (וְאֹתָנוּ, veʾotanu), is problematic with the verb “rebel” (מָרַד, marad). Many Hebrew mss correctly read the negative particle אַל (ʾal) for the preposition אֶל (ʾel, “to”). |
| (0.20) | (Jos 18:19) | 2 tn Heb “to the tongue of the Salt Sea to the north, to the end of the Jordan to the south.” The word “River” is not in the Hebrew text, but is supplied in the translation for clarity (also in the following verse). |
| (0.20) | (Jos 10:21) | 3 tn Heb “no man sharpened [or perhaps, “pointed”] his tongue against the sons of Israel.” Cf. NEB “not a man of the Israelites suffered so much as a scratch on his tongue,” which understands “sharpened” as “scratched” (referring to a minor wound). Most modern translations understand the Hebrew expression “sharpened his tongue” figuratively for opposition or threats against the Israelites. |
| (0.20) | (Jos 10:20) | 1 tn Heb “When Joshua and the sons of Israel finished defeating them with a very great defeat until they were destroyed (now the survivors escaped to the fortified cities).” In the Hebrew text the initial temporal clause (“when Joshua…finished”) is subordinated to v. 21 (“the whole army returned”). |
| (0.20) | (Jos 9:21) | 2 tn The vav (ו) consecutive construction in the Hebrew text suggests that the narrative resumes at this point. The LXX reads here, “and they will be,” understanding what follows to be a continuation of the leaders’ words rather than a comment by the narrator. |
| (0.20) | (Jos 6:26) | 5 tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation. |
| (0.20) | (Jos 4:16) | 1 tn Traditionally, “the ark of the testimony,” another name for the ark of the covenant. The Hebrew term עֵדוּת (ʿedut, “testimony” or “witness”) here refers to the Mosaic covenant and the body of stipulations contained within it (see HALOT 791 s.v. 2). |
| (0.20) | (Deu 34:11) | 1 tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12. |
| (0.20) | (Deu 33:24) | 1 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73. |
| (0.20) | (Deu 33:21) | 1 tn The Hebrew term מְחֹקֵק (mekhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45. |
| (0.20) | (Deu 32:51) | 1 tn The use of the plural (“you”) in the Hebrew text suggests that Moses and Aaron are both in view here, since both had rebelled at some time or other, if not at Meribah Kadesh then elsewhere (cf. Num 20:24; 27:14). |
| (0.20) | (Deu 32:50) | 1 tn In the Hebrew text the forms translated “you will die…and join” are imperatives, but the actions in view cannot really be commanded. The imperative is used here in a rhetorical, emphatic manner to indicate the certainty of Moses’ death on the mountain. On the rhetorical use of the imperative see IBHS 572 §34.4c. |
| (0.20) | (Deu 32:41) | 2 tn The Hebrew term שָׂנֵא (saneʾ, “hate”) in this covenant context speaks of those who reject Yahweh’s covenant overtures, that is, who disobey its stipulations (see note on the word “rejecting” in Deut 5:9; also see Deut 7:10; 2 Chr 19:2; Pss 81:15; 139:20-21). |
| (0.20) | (Deu 32:15) | 1 sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475). |
| (0.20) | (Deu 32:21) | 3 tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”). |
| (0.20) | (Deu 32:7) | 1 tc The Syriac, Targum, and Vulgate read second person masculine singular whereas the MT has second person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text. |
| (0.20) | (Deu 32:4) | 1 sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance. |
| (0.20) | (Deu 31:13) | 1 tn The phrase “this law” is not in the Hebrew text, but English style requires an object for the verb here. Other translations also supply the object which is otherwise implicit (cf. NIV “who do not know this law”; TEV “who have never heard the Law of the Lord your God”). |
| (0.20) | (Deu 23:17) | 3 tn The male cultic prostitute was called קָדֵשׁ (qadesh; see note on the phrase “sacred prostitute” earlier in this verse). The colloquial Hebrew term for a “secular” male prostitute (i.e., a sodomite) is the disparaging epithet כֶּלֶב (kelev, “dog”) which occurs in the following verse (cf. KJV, ASV, NAB, NASB). |
| (0.20) | (Deu 23:10) | 1 tn Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. See Lev 15:16-18; 22:4. |
