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(0.25) (Jer 22:6)

sn Lebanon was well known for its cedars, and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23), and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.

(0.25) (Jer 22:6)

tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness, [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition ל (lamed) = “in my eyes/in my opinion,” see BDB 513 s.v. ל 5.a(d) and compare Jonah 3:3 and Esth 10:3. For the use of the particles אִם לֹא (ʾim loʾ) to introduce an emphatic oath, see BDB 50 s.v. אִם 1.b(2).

(0.22) (1Sa 11:1)

tc 4QSama and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were 7,000 men who had escaped from the Ammonites and had entered Jabesh Gilead. About a month later, Nahash the Ammonite went up and besieged Jabesh Gilead.” The variations may be explained as scribal errors due to homoioteleuton, in which case the scribe jumps from one word to another word with a similar ending later in the text. If the reading in 4QSama is correct, then perhaps the scribe of the MT skipped from the phrase ויהי כמחרישׁ (vayehi kemakharish) at the end of 1 Sam 10:27, which should possibly be ויהי כמו חרשׁ (vayehi kemo kheresh), and picked up after the phrase ויהי כמו חדשׁ (vayehi kemo khodesh, “it happened about a month later…”). Interestingly 4QSama itself involves a case of homoioteleuton in this passage. The scribe first skipped from one case of גלעד (Gilʿad, “Gilead”) to another, then inserted the missing 10 words between the lines of the 4QSama text. The fact that the scribe made a mistake of this sort and then corrected it supports the idea that he was copying from a source that had these verses in it. Also the 4QSama text first introduces Nahash with his full title, which is a better match to normal style See the discussions in E. Tov, Textual Criticism of the Hebrew Bible, 2nd rev. ed. [Fortress Press, 2001] 342-344, P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103. Though the external evidence for the additional material is limited, the internal evidence is strong.

(0.21) (Num 32:1)

sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.

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