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Discovery Box| (0.22) | (Jdg 1:15) | 1 tn Elsewhere the Hebrew word בְרָכָה (verakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; 2 Kgs 5:15). |
| (0.22) | (Jos 24:22) | 2 sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment. |
| (0.22) | (Jos 22:33) | 2 tn Heb “and they did not speak about going up against them for battle to destroy the land in which the sons of Reuben and the sons of Gad were living.” |
| (0.22) | (Jos 22:20) | 1 tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the Lord] and against all the assembly of Israel there was anger?” |
| (0.22) | (Jos 22:17) | 1 tn Heb “Was the sin of Peor too insignificant for us, from which we have not made purification to this day? And there was a plague in the assembly of the Lord.” |
| (0.22) | (Jos 22:14) | 1 tn Heb “ten leaders with him, one leader, one leader for a paternal house, for all the tribes of Israel, and each a head of the house of their father, they belong to the clans of Israel.” |
| (0.22) | (Jos 17:4) | 3 tn Heb “and he assigned to them in accordance with the mouth [i.e., command] of the Lord an inheritance in the midst of the brothers of their father.” |
| (0.22) | (Jos 15:19) | 1 tn Elsewhere this Hebrew word (בְּרָכָה, berakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; 2 Kgs 5:15). |
| (0.22) | (Jos 15:18) | 2 tn Heb “him.” The referent of the pronoun could be Othniel, in which case the translation would be “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Achsah, not Othniel, makes the request in v. 19. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18//Judges 1:14, ” CBQ 46 (1984): 18-22. This incident is also recorded in Judg 1:14. |
| (0.22) | (Jos 13:8) | 1 tn The MT reads “with him,” which is problematic, since the reference would be to the other half of the tribe of Manasseh (not the half mentioned in v. 7). |
| (0.22) | (Jos 10:30) | 2 tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army). So also for “They did to its king” and “they had done.” |
| (0.22) | (Jos 10:2) | 1 tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem. |
| (0.22) | (Jos 9:27) | 1 tn Heb “and Joshua made them in that day woodcutters and water carriers for the community, and for the altar of the Lord to this day at the place which he chooses.” |
| (0.22) | (Jos 9:16) | 1 tn Heb “At the end of three days, after they made the treaty with them, they heard that they were neighbors to them and in their midst they were living.” |
| (0.22) | (Jos 8:18) | 1 tn Traditionally “spear,” but see HALOT 472 s.v. כִּידוֹן, which argues based upon evidence from the Dead Sea Scrolls that this term refers to a curved sword of some type; note the definition “scimitar” given there. |
| (0.22) | (Jos 8:22) | 1 tn Heb “and these went out from the city to meet them and they were for Israel in the middle, some on this side, and others on the other side.” |
| (0.22) | (Jos 8:10) | 5 tn Heb “them” (referring to “the people” in the previous clause, which requires a plural pronoun). Since the translation used “army” in the previous clause, a singular pronoun (“it”) is required in English. |
| (0.22) | (Jos 7:21) | 1 tn Heb “Shinar,” a reference to Babylon (cf. Gen 10:10; 11:2; 14:1). Many modern translations retain the Hebrew name “Shinar” (cf. NEB, NRSV) but some use the more familiar “Babylon” (cf. NIV, NLT). |
| (0.22) | (Jos 6:26) | 1 tn Normally the Hiphil of שָׁבַע (shavaʿ) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua. |
| (0.22) | (Jos 6:17) | 1 sn To make the city set apart for the Lord would involve annihilating all the people and animals and placing its riches in the Lord’s treasury (vv. 19, 21, 24). |
