Hakim-hakim 3:17-18

3:17 He brought the tribute payment to King Eglon of Moab. (Now Eglon was a very fat man.)

3:18 After Ehud brought the tribute payment, he dismissed the people who had carried it. ¹ 

Hakim-hakim 3:2

3:2 He left those nations simply because he wanted to teach the subsequent generations of Israelites, who had not experienced the earlier battles, how to conduct holy war. ² 

1 Samuel 8:2

8:2 The name of his firstborn son was Joel, and the name of his second son was Abijah. They were judges in Beer Sheba.

1 Samuel 8:6

8:6 But this request displeased Samuel, for ³  they said, “Give us a king to lead us.” So Samuel prayed to the Lord.

1 Samuel 8:1

Israel Seeks a King

8:1 In his old age Samuel appointed his sons as judges over Israel.

1 Raja-raja 4:21

4:21 (5:1) ⁴  Solomon ruled all the kingdoms from the Euphrates River ⁵  to the land of the Philistines, as far as the border of Egypt. These kingdoms paid tribute as Solomon’s subjects throughout his lifetime. ⁶ 

1 Raja-raja 4:2

4:2 These were his officials:

Azariah son of Zadok was the priest.

1 Raja-raja 17:3

17:3 “Leave here and travel eastward. Hide out in the Kerith Valley near the Jordan.

Ester 10:1

Mordecai’s Fame Increases

10:1 King Ahasuerus then imposed forced labor on the land and on the coastlands of the sea.

Mazmur 68:30

68:30 Sound your battle cry ⁷  against the wild beast of the reeds, ⁸ 

and the nations that assemble like a herd of calves led by bulls! ⁹ 

They humble themselves ¹⁰  and offer gold and silver as tribute. ¹¹ 

God ¹²  scatters ¹³  the nations that like to do battle.

Mazmur 72:10

72:10 The kings of Tarshish ¹⁴  and the coastlands will offer gifts;

the kings of Sheba ¹⁵  and Seba ¹⁶  will bring tribute.

Mazmur 89:23

89:23 I will crush his enemies before him;

I will strike down those who hate him.

Mazmur 2:8

2:8 Ask me,

and I will give you the nations as your inheritance, ¹⁷ 

the ends of the earth as your personal property.

Yesaya 60:5

60:5 Then you will look and smile, ¹⁸ 

you will be excited and your heart will swell with pride. ¹⁹ 

For the riches of distant lands ²⁰  will belong to you

and the wealth of nations will come to you.

Hosea 10:6

10:6 Even the calf idol ²¹  will be carried to Assyria,

as tribute for the great king. ²² 

Ephraim will be disgraced;

Israel will be put to shame because ²³  of its wooden idol. ²⁴ 

[3:18]  ¹ tn Heb “the tribute payment.”

[3:2]  ² tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war – only those who formerly did not know them.”

[3:2]  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).

[8:6]  ³ tn Heb “when.”

[4:21]  ⁴ sn Beginning with 4:21, the verse numbers through 5:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:21 ET = 5:1 HT, 4:22 ET = 5:2 HT, etc., through 5:18 ET = 5:32 HT. Beginning with 6:1 the numbering of verses in the English Bible and the Hebrew text is again the same.

[4:21]  ⁵ tn Heb “the River” (also in v. 24). This is the standard designation for the Euphrates River in biblical Hebrew.

[4:21]  ⁶ tn Heb “[They] were bringing tribute and were serving Solomon all the days of his life.”

[68:30]  ⁷ tn The Hebrew verb גָּעַר (ga’ar) is often understood to mean “rebuke.” In some cases it is apparent that scolding or threatening is in view (see Gen 37:10; Ruth 2:16; Zech 3:2). However, in militaristic contexts such as Ps 68 this translation is inadequate, for the verb refers in this setting to the warrior’s battle cry, which terrifies and paralyzes the enemy. See A. Caquot, TDOT 3:53, and note the use of the verb in Ps 106:9 and Nah 1:4, as well as the related noun in Job 26:11; Pss 18:15; 76:6; 104:7; Isa 50:2; 51:20; 66:15.

[68:30]  ⁸ sn The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.

[68:30]  ⁹ tn Heb “an assembly of bulls, with calves of the nations.”

[68:30]  ¹⁰ tn Heb “humbling himself.” The verb form is a Hitpael participle from the root רָפַס (rafas, “to trample”). The Hitpael of this verb appears only here and in Prov 6:3, where it seems to mean, “humble oneself,” a nuance that fits nicely in this context. The apparent subject is “wild beast” or “assembly,” though both of these nouns are grammatically feminine, while the participle is a masculine form. Perhaps one should emend the participial form to a masculine plural (מִתְרַפִּם, mitrapim) and understand “bulls” or “calves” as the subject.

[68:30]  ¹¹ tc Heb “with pieces [?] of silver.” The meaning of the Hebrew term רַצֵּי (ratsey) is unclear. It is probably best to emend the text to בֶּצֶר וְכָסֶף (betser vÿkhasef, “[with] gold and silver”).

[68:30]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[68:30]  ¹³ tn The verb בָּזַר (bazar) is an alternative form of פָּזַר (pazar, “scatter”).

[72:10]  ¹⁴ sn Tarshish was a distant western port, the precise location of which is uncertain.

[72:10]  ¹⁵ sn Sheba was located in Arabia.

[72:10]  ¹⁶ sn Seba was located in Africa.

[2:8]  ¹⁷ sn I will give you the nations. The Lord promises the Davidic king universal dominion.

[60:5]  ¹⁸ tn Or “shine,” or “be radiant” (NAB, NASB, NIV, NRSV).

[60:5]  ¹⁹ tn Heb “and it will tremble and be wide, your heart.”

[60:5]  ²⁰ tn Heb “the wealth of the sea,” i.e., wealth that is transported from distant lands via the sea.

[10:6]  ²¹ tn The antecedent of the 3rd person masculine singular direct object pronoun אוֹתוֹ (’oto, “it”) is probably the calf idol of Beth Aven mentioned in 10:5a. This has been specified in the translation for clarity (cf. TEV, NLT).

[10:6]  ²² tc The MT reads מֶלֶךְ יָרֵב (melekh yarev, “a king who contends”?) which is syntactically awkward: מֶלֶךְ (“king”) followed by יָרֵב (“let him contend!”; Qal jussive 3rd person masculine singular from רִיב, riv, “to contend”). Note that KJV, ASV, NASB treat this as a proper name (“king Jareb”). The MT reading is probably the result of faulty word division. As the BHS editors suggest, the original reading most likely is מַלְכִּי רָב (malki rav, “the great king”). The suffixed י (yod) on מַלְכִּי is the remnant of the old genitive ending. This is the equivalent of the Assyrian royal epithet sarru rabbu (“the great king”). See also the tc note on the same phrase in 5:13.

[10:6]  ²³ tn The preposition מִן (min) functions in a causal sense specifying the logical cause: “because of” or “on account of” (e.g., Exod 2:23; Deut 7:7; Nah 3:4; BDB 580 s.v. מִן 2.f; HALOT 598 s.v. מִן 6).

[10:6]  ²⁴ tn The meaning of the root of מֵעֲצָתוֹ (me’atsato, preposition מִן, min, + feminine singular noun עֵצָה, ’etsah, + 3rd person masculine singular suffix) is debated. There are three options: (1) “its counsel” from I עֵצָה (“counsel; advice; plan”; BDB 420 s.v. עֵצָה; HALOT 867 s.v. I עֵצָה 3.a); (2) “its disobedience” from II עֵצָה (“disobedience,” but the existence of this root is debated; see HALOT 867 s.v. II עֵצָה); and (3) “its wooden idol” from III עֵצָה (“wood”; cf. Jer 6:6) referring to the wooden idol/effigy (the calf idol in 10:5), a stick of wood covered with gold (HALOT 867 s.v.). The last option is favored contextually: (a) the idol is called “a stick of wood” in Hos 4:12, and (b) the calf idol (probably the referent) of the cult is mentioned in 10:5. The English versions are divided: (1) “his idol” (RSV, NRSV), “its wooden idols” (NIV), “image” (NJPS margin), “that idol” (CEV), “this idol” (NLT); and (2) “his own counsel” (KJV, ASV), “its own counsel” (NASB), “his plans” (NJPS), “his schemes” (NAB), “the advice” (TEV).