¹ tn The verb is a Hiphil participle from עָבַר (ʿabar). The Concise Dictionary of Classical Hebrew (p. 309) understands it to mean “spread[ing] about” in this context. The term can also mean “causing to transgress.”

⁵ sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually causes God to decree unconditionally the nation’s exile.

¹ tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.

¹ sn These are the plagues the Lord inflicted on the Egyptians prior to the exodus which, though they did not fall upon the Israelites, must have caused great terror (cf. Exod 15:26).

³ tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (ʿavar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”

³ tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled.

² tn The verb רָעַע (raʿaʿ) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

¹ tn The verb is the Hiphil infinitive construct with a ל (lamed) preposition from the root יָצָא (yatsaʾ, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

¹ tn Heb “cause to arise,” but probably used here for the Lord’s intention of confirming or maintaining the covenant commitment made at Sinai. Cf. KJV “establish”; NASB “will confirm”; NAB “carry out”; NIV “will keep.”

¹ tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (ʾavon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.

² sn The contrast between the dripping or flowing from the male sexual member as opposed to there being a blockage is important. One might not understand that even though a blockage actually causes a lack of discharge, it is still unclean.

¹ tn The verse simply reads, “and Moses commanded and they caused [a voice] to cross over in the camp.” The second preterite with the vav may be subordinated to the first clause, giving the intent (purpose or result).

⁷ sn “Mouth” is a metonymy of cause; the point is that they should be ever talking about the Law as their guide as they go about their duties (see Deut 6:7; 11:19; Josh 1:8).

³ tn The Hiphil infinitive construct הַרְאֹתְךָ (harʾot^ekha) is the purpose of God’s making Pharaoh come to power in the first place. To make Pharaoh see is to cause him to understand, to experience God’s power.

³ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

³ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

² sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, b^eʾer lakhay roʾi) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

⁴ tn Or “bruising,” or “crushing.” This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was.

³ tn Heb “you caused to stand for them all their hips.” An emendation that switches two letters but is supported by the LXX yields the reading: “you caused all their hips to shake.” See L. C. Allen, Ezekiel (WBC), 2:103. In 2 Kgs 18:21 and Isa 36:6 trusting in the Pharaoh is compared to leaning on a staff. The oracle may reflect Hophra’s attempt to aid Jerusalem (Jer 37:5-8).

⁵ tn The verb נָאַץ (naʾats, “to spurn, show contempt”) functions as a metonymy of cause (= to spurn king and priests) for effect (= to reject them; cf. CEV). Since spurning is the cause, this may be understood as “to reject with a negative attitude.” However, retaining “spurn” in the translation keeps the term emotionally loaded. The most frequent term for נָאַץ (naʾats) in the LXX (παροξύνω, paroxunō) also conveys emotion beyond a decision to reject.