Keluaran 1:1-22
Konteks1:1 1 These 2 are the names 3 of the sons of Israel 4 who entered Egypt – each man with his household 5 entered with Jacob: 1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and Benjamin, 1:4 Dan and Naphtali, Gad and Asher. 1:5 All the people 6 who were directly descended 7 from Jacob numbered seventy. 8 But Joseph was already in Egypt, 9 1:6 and in time 10 Joseph 11 and his brothers and all that generation died. 1:7 The Israelites, 12 however, 13 were fruitful, increased greatly, multiplied, and became extremely strong, 14 so that the land was filled with them.
1:8 Then a new king, 15 who did not know about 16 Joseph, came to power 17 over Egypt. 1:9 He said 18 to his people, “Look at 19 the Israelite people, more numerous and stronger than we are! 1:10 Come, let’s deal wisely 20 with them. Otherwise 21 they will continue to multiply, 22 and if 23 a war breaks out, they will ally themselves with 24 our enemies and fight against us and leave 25 the country.”
1:11 So they put foremen 26 over the Israelites 27 to oppress 28 them with hard labor. As a result 29 they built Pithom and Rameses 30 as store cities for Pharaoh. 1:12 But the more the Egyptians 31 oppressed them, the more they multiplied and spread. 32 As a result the Egyptians loathed 33 the Israelites, 1:13 and they 34 made the Israelites serve rigorously. 35 1:14 They made their lives bitter 36 by 37 hard service with mortar and bricks and by all kinds of service 38 in the fields. Every kind of service the Israelites were required to give was rigorous. 39
1:15 The king of Egypt said 40 to the Hebrew midwives, 41 one of whom was named Shiphrah and the other Puah, 42 1:16 43 “When you assist 44 the Hebrew women in childbirth, observe at the delivery: 45 If it is a son, kill him, 46 but if it is a daughter, she may live.” 47 1:17 But 48 the midwives feared God and did not do what the king of Egypt had told them; they let the boys live. 49
1:18 Then the king of Egypt summoned 50 the midwives and said to them, “Why have you done this and let the boys live?” 51 1:19 The midwives said to Pharaoh, “Because the Hebrew 52 women are not like the Egyptian women – for the Hebrew women 53 are vigorous; they give birth before the midwife gets to them!” 54 1:20 So God treated the midwives well, 55 and the people multiplied and became very strong. 1:21 And because the midwives feared God, he made 56 households 57 for them.
1:22 Then Pharaoh commanded all his people, “All sons 58 that are born you must throw 59 into the river, but all daughters you may let live.” 60
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 61 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 62 1:2 The Lord said, “The men of Judah should take the lead. 63 Be sure of this! I am handing the land over to them.” 64 1:3 The men of Judah said to their relatives, the men of Simeon, 65 “Invade our allotted land with us and help us attack the Canaanites. 66 Then we 67 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 68 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 69 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 70 food scraps 71 under my table. God has repaid me for what I did to them.” 72 They brought him to Jerusalem, 73 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 74 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 75 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 76 captured it, Caleb 77 gave him his daughter Acsah as a wife.
1:14 One time Acsah 78 came and charmed her father 79 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 80 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 81
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 82 located in the Negev. 83 They went and lived with the people of Judah. 84
1:17 The men of Judah went with their brothers the men of Simeon 85 and defeated the Canaanites living in Zephath. They wiped out Zephath. 86 So people now call the city Hormah. 87 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 88
1:19 The Lord was with the men of Judah. They conquered 89 the hill country, but they could not 90 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 91 1:20 Caleb received 92 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 93 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 94
1:22 When the men 95 of Joseph attacked 96 Bethel, 97 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 98 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 99 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 100 or their surrounding towns. 101 The Canaanites managed 102 to remain in those areas. 103 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 104 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 105 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 106 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 107 They live among the Canaanites residing in the land. The Canaanites 108 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 109 the coastal plain. 1:35 The Amorites managed 110 to remain in Har Heres, 111 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 112 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 113 to Sela and on up. 114
Matius 23:1-22
Konteks23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The 115 experts in the law 116 and the Pharisees 117 sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. 118 23:4 They 119 tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They 120 do all their deeds to be seen by people, for they make their phylacteries 121 wide and their tassels 122 long. 23:6 They 123 love the place of honor at banquets and the best seats in the synagogues 124 23:7 and elaborate greetings 125 in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. 126 23:11 The 127 greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.
23:13 “But woe to you, experts in the law 128 and you Pharisees, hypocrites! 129 You keep locking people out of the kingdom of heaven! 130 For you neither enter nor permit those trying to enter to go in.
23:14 [[EMPTY]] 13123:15 “Woe to you, experts in the law 132 and you Pharisees, hypocrites! You cross land and sea to make one convert, 133 and when you get one, 134 you make him twice as much a child of hell 135 as yourselves!
23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. 136 But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. 137 But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.
[1:1] 1 sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the
[1:1] 2 tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.
[1:1] 3 sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.
[1:1] 4 tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).
[1:1] 5 tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).
[1:5] 6 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.
[1:5] 7 tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.
[1:5] 8 sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).
[1:5] 9 tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.
[1:6] 10 tn The text simply uses the vav (ו) consecutive with the preterite, “and Joseph died.” While this construction shows sequence with the preceding verse, it does not require that the death follow directly the report of that verse. In fact, readers know from the record in Genesis that the death of Joseph occurred after a good number of years. The statement assumes the passage of time in the natural course of events.
[1:6] 11 tn The verse has a singular verb, “and Joseph died, and all his brothers, and all that generation.” Typical of Hebrew style the verb need only agree with the first of a compound subject.
[1:6] sn Since the deaths of “Joseph and his brothers and all that generation” were common knowledge, their mention must serve some rhetorical purpose. In contrast to the flourishing of Israel, there is death. This theme will appear again: In spite of death in Egypt, the nation flourishes.
[1:7] 12 tn Heb “the sons of Israel.”
[1:7] 13 tn The disjunctive vav marks a contrast with the note about the deaths of the first generation.
[1:7] 14 tn Using מְאֹד (mÿ’od) twice intensifies the idea of their becoming strong (see GKC 431-32 §133.k).
[1:7] sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (’atsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.
[1:8] 15 sn It would be difficult to identify who this “new king” might be, since the chronology of ancient Israel and Egypt is continually debated. Scholars who take the numbers in the Bible more or less at face value would place the time of Jacob’s going down to Egypt in about 1876
[1:8] 16 tn The relative clause comes last in the verse in Hebrew. It simply clarifies that the new king had no knowledge about Joseph. It also introduces a major theme in the early portion of Exodus, as a later Pharaoh will claim not to know who Yahweh is. The
[1:9] 18 tn Heb “and he said.”
[1:9] 19 tn The particle הִנֵּה (hinneh) introduces the foundational clause for the exhortation to follow by drawing the listeners’ attention to the Israelites. In other words, the exhortation that follows is based on this observation. The connection could be rendered “since, because,” or the like.
[1:10] 20 tn The verb is the Hitpael cohortative of חָכַם (khakam, “to be wise”). This verb has the idea of acting shrewdly, dealing wisely. The basic idea in the word group is that of skill. So a skillful decision is required to prevent the Israelites from multiplying any more.
[1:10] sn Pharaoh’s speech invites evaluation. How wise did his plans prove to be?
[1:10] 21 tn The word פֶּן (pen) expresses fear or precaution and can also be translated “lest” or “else” (R. J. Williams, Hebrew Syntax, 75-76, §461).
[1:10] 22 tn The verb can be translated simply “will multiply,” but since Pharaoh has already indicated that he is aware they were doing that, the nuance here must mean to multiply all the more, or to continue to multiply. Cf. NIV “will become even more numerous.”
[1:10] 23 tn The words וְהָיָה כִּי (vÿhayah ki) introduce a conditional clause – “if” (see GKC 335 §112.y).
[1:10] 24 tn Heb “and [lest] he [Israel] also be joined to.”
[1:10] 25 tn Heb “and go up from.” All the verbs coming after the particle פֶּן (pen, “otherwise, lest” in v. 10) have the same force and are therefore parallel. These are the fears of the Egyptians. This explains why a shrewd policy of population control was required. They wanted to keep Israel enslaved; they did not want them to become too numerous and escape.
[1:11] 26 tn Heb “princes of work.” The word שָׂרֵי (sare, “princes”) has been translated using words such as “ruler,” “prince,” “leader,” “official,” “chief,” “commander,” and “captain” in different contexts. It appears again in 2:14 and 18:21 and 25. Hebrew מַס (mas) refers to a labor gang organized to provide unpaid labor, or corvée (Deut 20:11; Josh 17:13; 1 Kgs 9:15, 21). The entire phrase has been translated “foremen,” which combines the idea of oversight and labor. Cf. KJV, NAB, NASB, NRSV “taskmasters”; NIV “slave masters”; NLT “slave drivers.”
[1:11] 27 tn Heb “over them”; the referent (the Israelites) has been specified in the translation for clarity.
[1:11] 28 sn The verb עַנֹּתוֹ (’annoto) is the Piel infinitive construct from עָנָה (’anah, “to oppress”). The word has a wide range of meanings. Here it would include physical abuse, forced subjugation, and humiliation. This king was trying to crush the spirit of Israel by increasing their slave labor. Other terms in the passage that describe this intent include “bitter” and “crushing.”
[1:11] 29 tn The form is a preterite with the vav (ו) consecutive, וַיִּבֶן (vayyiven). The sequence expressed in this context includes the idea of result.
[1:11] 30 sn Many scholars assume that because this city was named Rameses, the Pharaoh had to be Rameses II, and hence that a late date for the exodus (and a late time for the sojourn in Egypt) is proved. But if the details of the context are taken as seriously as the mention of this name, this cannot be the case. If one grants for the sake of discussion that Rameses II was on the throne and oppressing Israel, it is necessary to note that Moses is not born yet. It would take about twenty or more years to build the city, then eighty more years before Moses appears before Pharaoh (Rameses), and then a couple of years for the plagues – this man would have been Pharaoh for over a hundred years. That is clearly not the case for the historical Rameses II. But even more determining is the fact that whoever the Pharaoh was for whom the Israelites built the treasure cities, he died before Moses began the plagues. The Bible says that when Moses grew up and killed the Egyptian, he fled from Pharaoh (whoever that was) and remained in exile until he heard that that Pharaoh had died. So this verse cannot be used for a date of the exodus in the days of Rameses, unless many other details in the chapters are ignored. If it is argued that Rameses was the Pharaoh of the oppression, then his successor would have been the Pharaoh of the exodus. Rameses reigned from 1304
[1:12] 31 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
[1:12] 32 tn The imperfect tenses in this verse are customary uses, expressing continual action in past time (see GKC 315 §107.e). For other examples of כַּאֲשֶׁר (ka’asher) with כֵּן (ken) expressing a comparison (“just as…so”) see Gen 41:13; Judg 1:7; Isa 31:4.
[1:12] sn Nothing in the oppression caused this, of course. Rather, the blessing of God (Gen 12:1-3) was on Israel in spite of the efforts of Egypt to hinder it. According to Gen 15 God had foretold that there would be this period of oppression (עָנָה [’anah] in Gen 15:13). In other words, God had decreed and predicted both their becoming a great nation and the oppression to show that he could fulfill his promise to Abraham in spite of the bondage.
[1:12] 33 tn Heb “they felt a loathing before/because of”; the referent (the Egyptians) has been specified in the translation for clarity.
[1:13] 34 tn Heb “the Egyptians.” For stylistic reasons this has been replaced by the pronoun “they” in the translation.
[1:13] 35 tn Heb “with rigor, oppression.”
[1:14] 36 sn The verb מָרַר (marar) anticipates the introduction of the theme of bitterness in the instructions for the Passover.
[1:14] 37 tn The preposition bet (ב) in this verse has the instrumental use: “by means of” (see GKC 380 §119.o).
[1:14] 38 tn Heb “and in all service.”
[1:14] 39 tn The line could be more literally translated, “All their service in which they served them [was] with rigor.” This takes the referent of בָּהֶם (bahem) to be the Egyptians. The pronoun may also resume the reference to the kinds of service and so not be needed in English: “All their service in which they served [was] with rigor.”
[1:15] 40 tn Heb “and the king of Egypt said.”
[1:15] 41 sn The word for “midwife” is simply the Piel participle of the verb יָלַד (yalad, “to give birth”). So these were women who assisted in the childbirth process. It seems probable that given the number of the Israelites in the passage, these two women could not have been the only Hebrew midwives, but they may have been over the midwives (Rashi). Moreover, the LXX and Vulgate do not take “Hebrew” as an adjective, but as a genitive after the construct, yielding “midwives of/over the Hebrews.” This leaves open the possibility that these women were not Hebrews. This would solve the question of how the king ever expected Hebrew midwives to kill Hebrew children. And yet, the two women have Hebrew names.
[1:15] 42 tn Heb “who the name of the first [was] Shiphrah, and the name of the second [was] Puah.”
[1:16] 43 tn The verse starts with the verb that began the last verse; to read it again seems redundant. Some versions render it “spoke” in v. 15 and “said” in v. 16. In effect, Pharaoh has been delayed from speaking while the midwives are named.
[1:16] 44 tn The form is the Piel infinitive construct serving in an adverbial clause of time. This clause lays the foundation for the next verb, the Qal perfect with a vav consecutive: “when you assist…then you will observe.” The latter carries an instructional nuance (= the imperfect of instruction), “you are to observe.”
[1:16] 45 tn Heb “at the birthstool” (cf. ASV, NASB, NRSV), but since this particular item is not especially well known today, the present translation simply states “at the delivery.” Cf. NIV “delivery stool.”
[1:16] 46 sn The instructions must have been temporary or selective, otherwise the decree from the king would have ended the slave population of Hebrews. It is also possible that the king did not think through this, but simply took steps to limit the population growth. The narrative is not interested in supplying details, only in portraying the king as a wicked fool bent on destroying Israel.
[1:16] 47 tn The last form וָחָיָה (vakhaya) in the verse is unusual; rather than behaving as a III-Hey form, it is written as a geminate but without the daghesh forte in pause (GKC 218 §76.i). In the conditional clause, following the parallel instruction (“kill him”), this form should be rendered “she may live” or “let her live.”
[1:17] 48 tn Heb “and they [fem. pl.] feared”; the referent (the midwives) has been specified in the translation for clarity.
[1:17] 49 tn The verb is the Piel preterite of חָיָה (khaya, “to live”). The Piel often indicates a factitive nuance with stative verbs, showing the cause of the action. Here it means “let live, cause to live.” The verb is the exact opposite of Pharaoh’s command for them to kill the boys.
[1:18] 50 tn The verb קָרָא (qara’) followed by the lamed (ל) preposition has here the nuance of “summon.” The same construction is used later when Pharaoh summons Moses.
[1:18] 51 tn The second verb in Pharaoh’s speech is a preterite with a vav (ו) consecutive. It may indicate a simple sequence: “Why have you done…and (so that you) let live?” It could also indicate that this is a second question, “Why have you done …[why] have you let live?”
[1:19] 52 sn See further N. Lemche, “‘Hebrew’ as a National Name for Israel,” ST 33 (1979): 1-23.
[1:19] 53 tn Heb “they”; the referent (the Hebrew women) has been specified in the translation for clarity.
[1:19] 54 tn Heb “before the midwife comes to them (and) they give birth.” The perfect tense with the vav consecutive serves as the apodosis to the preceding temporal clause; it has the frequentative nuance (see GKC 337-38 §112.oo).
[1:19] sn The point of this brief section is that the midwives respected God above the king. They simply followed a higher authority that prohibited killing. Fearing God is a basic part of the true faith that leads to an obedient course of action and is not terrified by worldly threats. There probably was enough truth in what they were saying to be believable, but they clearly had no intention of honoring the king by participating in murder, and they saw no reason to give him a straightforward answer. God honored their actions.
[1:20] 55 tn The verb וַיֵּיטֶב (vayyetev) is the Hiphil preterite of יָטַב (yatav). In this stem the word means “to cause good, treat well, treat favorably.” The vav (ו) consecutive shows that this favor from God was a result of their fearing and obeying him.
[1:21] 56 tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.
[1:21] 57 tn Or “families”; Heb “houses.”
[1:22] 58 tn The substantive כֹּל (kol) followed by the article stresses the entirety – “all sons” or “all daughters” – even though the nouns are singular in Hebrew (see GKC 411 §127.b).
[1:22] 59 tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”
[1:22] 60 tn The first imperfect has the force of a definite order, but the second, concerning the girls, could also have the nuance of permission, which may fit better. Pharaoh is simply allowing the girls to live.
[1:22] sn Verse 22 forms a fitting climax to the chapter, in which the king continually seeks to destroy the Israelite strength. Finally, with this decree, he throws off any subtlety and commands the open extermination of Hebrew males. The verse forms a transition to the next chapter, in which Moses is saved by Pharaoh’s own daughter. These chapters show that the king’s efforts to destroy the strength of Israel – so clearly a work of God – met with failure again and again. And that failure involved the efforts of women, whom Pharaoh did not consider a threat.
[1:1] 61 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 62 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 63 tn Heb “Judah should go up.”
[1:2] 64 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 65 tn Heb “Judah said to Simeon, his brother.”
[1:3] 66 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 67 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 68 tn Heb “Judah went up.”
[1:7] 70 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 71 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 72 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 73 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 74 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 75 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 76 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 77 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 78 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 79 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. 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. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 80 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 81 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 82 tc Part of the Greek
[1:16] 83 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 84 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 85 tn Heb “Judah went with Simeon, his brother.”
[1:17] 86 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 87 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 88 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 89 tn Or “seized possession of”; or “occupied.”
[1:19] 90 tc Several textual witnesses support the inclusion of this verb.
[1:19] 91 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 92 tn Heb “they gave to Caleb.”
[1:21] 93 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 94 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 95 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 97 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 100 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 101 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 102 tn Or “were determined.”
[1:27] 103 tn Heb “in this land.”
[1:30] 104 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 105 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 106 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 107 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 108 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 109 tn Heb “come down into.”
[1:35] 110 tn Or “were determined.”
[1:35] 111 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 112 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 113 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 114 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[23:2] 115 tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[23:2] 116 tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:2] 117 sn See the note on Pharisees in 3:7.
[23:3] 118 tn Grk “for they say and do not do.”
[23:4] 119 tn Here δέ (de) has not been translated.
[23:5] 120 tn Here δέ (de) has not been translated.
[23:5] 121 sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.
[23:5] 122 tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”
[23:5] sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).
[23:6] 123 tn Here δέ (de) has not been translated.
[23:6] 124 sn See the note on synagogues in 4:23.
[23:7] 125 sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.
[23:10] 126 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:10] sn See the note on Christ in 1:16.
[23:11] 127 tn Here δέ (de) has not been translated.
[23:13] 128 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:13] 129 tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).
[23:13] 130 tn Grk “because you are closing the kingdom of heaven before people.”
[23:14] 131 tc The most important
[23:15] 132 tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.
[23:15] 133 tn Or “one proselyte.”
[23:15] 134 tn Grk “when he becomes [one].”
[23:15] 135 tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”
[23:15] sn See the note on the word hell in 5:22.
[23:16] 136 tn Grk “Whoever swears by the temple, it is nothing.”
[23:18] 137 tn Grk “Whoever swears by the altar, it is nothing.”
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