Yehezkiel 1:1-28
Konteks1:1 In the thirtieth year, 1 on the fifth day of the fourth month, while I was among the exiles 2 at the Kebar River, 3 the heavens opened 4 and I saw a divine vision. 5 1:2 (On the fifth day of the month – it was the fifth year of King Jehoiachin’s exile – 1:3 the word of the Lord came to the priest Ezekiel 6 the son of Buzi, 7 at the Kebar River in the land of the Babylonians. 8 The hand 9 of the Lord came on him there).
1:4 As I watched, I noticed 10 a windstorm 11 coming from the north – an enormous cloud, with lightning flashing, 12 such that bright light 13 rimmed it and came from 14 it like glowing amber 15 from the middle of a fire. 1:5 In the fire 16 were what looked like 17 four living beings. 18 In their appearance they had human form, 19 1:6 but each had four faces and four wings. 1:7 Their legs were straight, but the soles of their feet were like calves’ feet. They gleamed 20 like polished bronze. 1:8 They had human hands 21 under their wings on their four sides. As for the faces and wings of the four of them, 1:9 their wings touched each other; they did not turn as they moved, but went straight ahead. 22
1:10 Their faces had this appearance: Each of the four had the face of a man, with the face of a lion on the right, the face of an ox on the left and also the face of an eagle. 23 1:11 Their wings were spread out above them; each had two wings touching the wings of one of the other beings on either side and two wings covering their bodies. 1:12 Each moved straight ahead 24 – wherever the spirit 25 would go, they would go, without turning as they went. 1:13 In the middle 26 of the living beings was something like 27 burning coals of fire 28 or like torches. It moved back and forth among the living beings. It was bright, and lightning was flashing out of the fire. 1:14 The living beings moved backward and forward as quickly as flashes of lightning. 29
1:15 Then I looked, 30 and I saw one wheel 31 on the ground 32 beside each of the four beings. 1:16 The appearance of the wheels and their construction 33 was like gleaming jasper, 34 and all four wheels looked alike. Their structure was like a wheel within a wheel. 35 1:17 When they moved they would go in any of the four directions they faced without turning as they moved. 1:18 Their rims were high and awesome, 36 and the rims of all four wheels were full of eyes all around.
1:19 When the living beings moved, the wheels beside them moved; when the living beings rose up from the ground, the wheels rose up too. 1:20 Wherever the spirit 37 would go, they would go, 38 and the wheels would rise up beside them because the spirit 39 of the living being was in the wheel. 1:21 When the living beings moved, the wheels moved, and when they stopped moving, the wheels stopped. 40 When they rose up from the ground, the wheels rose up from the ground; the wheels rose up beside them because the spirit of the living being was in the wheel.
1:22 Over the heads of the living beings was something like a platform, 41 glittering awesomely like ice, 42 stretched out over their heads. 1:23 Under the platform their wings were stretched out, each toward the other. Each of the beings also had two wings covering 43 its body. 1:24 When they moved, I heard the sound of their wings – it was like the sound of rushing waters, or the voice of the Almighty, 44 or the tumult 45 of an army. When they stood still, they lowered their wings.
1:25 Then there was a voice from above the platform over their heads when they stood still. 46 1:26 Above the platform over their heads was something like a sapphire shaped like a throne. High above on the throne was a form that appeared to be a man. 1:27 I saw an amber glow 47 like a fire enclosed all around 48 from his waist up. From his waist down I saw something that looked like fire. There was a brilliant light around it, 1:28 like the appearance of a rainbow in the clouds after the rain. 49 This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw 50 it, I threw myself face down, and I heard a voice speaking.
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 51 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 52 1:2 The Lord said, “The men of Judah should take the lead. 53 Be sure of this! I am handing the land over to them.” 54 1:3 The men of Judah said to their relatives, the men of Simeon, 55 “Invade our allotted land with us and help us attack the Canaanites. 56 Then we 57 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 58 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 59 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 60 food scraps 61 under my table. God has repaid me for what I did to them.” 62 They brought him to Jerusalem, 63 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. 64 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. 65 (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, 66 captured it, Caleb 67 gave him his daughter Acsah as a wife.
1:14 One time Acsah 68 came and charmed her father 69 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. 70 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. 71
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, 72 located in the Negev. 73 They went and lived with the people of Judah. 74
1:17 The men of Judah went with their brothers the men of Simeon 75 and defeated the Canaanites living in Zephath. They wiped out Zephath. 76 So people now call the city Hormah. 77 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 78
1:19 The Lord was with the men of Judah. They conquered 79 the hill country, but they could not 80 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 81 1:20 Caleb received 82 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. 83 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 84
1:22 When the men 85 of Joseph attacked 86 Bethel, 87 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 88 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 89 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 90 or their surrounding towns. 91 The Canaanites managed 92 to remain in those areas. 93 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. 94 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, 95 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 96 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. 97 They live among the Canaanites residing in the land. The Canaanites 98 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 99 the coastal plain. 1:35 The Amorites managed 100 to remain in Har Heres, 101 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 102 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 103 to Sela and on up. 104
[1:1] 1 sn The meaning of the thirtieth year is problematic. Some take it to mean the age of Ezekiel when he prophesied (e.g., Origen). The Aramaic Targum explains the thirtieth year as the thirtieth year dated from the recovery of the book of the Torah in the temple in Jerusalem (2 Kgs 22:3-9). The number seems somehow to be equated with the fifth year of Jehoiachin’s exile in 1:2, i.e., 593
[1:1] 2 sn The Assyrians started the tactic of deportation, the large-scale forced displacement of conquered populations, in order to stifle rebellions. The task of uniting groups of deportees, gaining freedom from one’s overlords and returning to retake one’s own country would be considerably more complicated than living in one’s homeland and waiting for an opportune moment to drive out the enemy’s soldiers. The Babylonians adopted this practice also, after defeating the Assyrians. The Babylonians deported Judeans on three occasions. The practice of deportation was reversed by the Persian conquerors of Babylon, who gained favor from their subjects for allowing them to return to their homeland and, as polytheists, sought the favor of the gods of the various countries which had come under their control.
[1:1] 3 sn The Kebar River is mentioned in Babylonian texts from the city of Nippur in the fifth century
[1:1] 4 sn For the concept of the heavens opened in later literature, see 3 Macc 6:18; 2 Bar. 22:1; T. Levi 5:1; Matt 3:16; Acts 7:56; Rev 19:11.
[1:1] 5 tn Or “saw visions from God.” References to divine visions occur also in Ezek 8:3; 40:2
[1:3] 6 sn The prophet’s name, Ezekiel, means in Hebrew “May God strengthen.”
[1:3] 7 tn Or “to Ezekiel son of Buzi the priest.”
[1:3] 8 tn Heb “Chaldeans.” The name of the tribal group ruling Babylon, “Chaldeans” is used as metonymy for the whole empire of Babylon. The Babylonians worked with the Medes to destroy the Assyrian Empire near the end of the 7th century
[1:3] sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s “hand” being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
[1:4] 10 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
[1:4] 11 sn Storms are often associated with appearances of God (see Nah 1:3; Ps 18:12). In some passages, the “storm” (סְעָרָה, sÿ’arah) may be a whirlwind (Job 38:1, 2 Kgs 2:1).
[1:4] 12 tn Heb “fire taking hold of itself,” perhaps repeatedly. The phrase occurs elsewhere only in Exod 9:24 in association with a hailstorm. The LXX interprets the phrase as fire flashing like lightning, but it is possibly a self-sustaining blaze of divine origin. The LXX also reverses the order of the descriptors, i.e., “light went around it and fire flashed like lightning within it.”
[1:4] 13 tn Or “radiance.” The term also occurs in 1:27b.
[1:4] 14 tc Or “was in it”; cf. LXX ἐν τῷ μέσῳ αὐτοῦ (en tw mesw autou, “in its midst”).
[1:4] 15 tn The LXX translates חַשְׁמַל (khashmal) with the word ἤλεκτρον (hlektron, “electrum”; so NAB), an alloy of silver and gold, perhaps envisioning a comparison to the glow of molten metal.
[1:5] 16 tc Heb “from its midst” (מִתּוֹכָהּ, mitokhah). The LXX reads ἐν τῷ μέσῳ (en tw mesw, “in the midst of it”). The LXX also reads ἐν for מִתּוֹךְ (mitokh) in v. 4. The translator of the LXX of Ezekiel either read בְּתוֹךְ (bÿtokh, “within”) in his Hebrew exemplar or could not imagine how מִתּוֹךְ could make sense and so chose to use ἐν. The Hebrew would be understood by adding “from its midst emerged the forms of four living beings.”
[1:5] 17 tn Heb “form, figure, appearance.”
[1:5] 18 tn The Hebrew term is feminine plural yet thirty-three of the forty-five pronominal suffixes and verbal references which refer to the living beings in the chapter are masculine plural. The grammatical vacillation between masculine and feminine plurals suggests the difficulty Ezekiel had in penning these words as he was overcome by the vision of God. In ancient Near Eastern sculpture very similar images of part-human, part-animal creatures serve as throne and sky bearers. For a discussion of ancient Near Eastern parallels, see L. C. Allen, Ezekiel (WBC), 1:26-31. Ezekiel’s vision is an example of contextualization, where God accommodates his self-revelation to cultural expectations and norms.
[1:5] 19 sn They had human form may mean they stood erect.
[1:7] 20 sn The Hebrew verb translated gleamed occurs only here in the OT.
[1:8] 21 tc The MT reads “his hand” while many Hebrew
[1:9] 22 tn Heb “They each went in the direction of one of his faces.”
[1:10] 23 tc The MT has an additional word at the beginning of v. 11, וּפְנֵיהֶם (ufÿnehem, “and their faces”), which is missing from the LXX. As the rest of the verse only applies to wings, “their faces” would have to somehow be understood in the previous clause. But this would be very awkward and is doubly problematic since “their faces” are already introduced as the topic at the beginning of v. 10. The Hebrew scribe appears to have copied the phrase “and their faces and their wings” from v. 8, where it introduces the content of 9-11. Only “and (as for) their wings” belongs here.
[1:12] 24 tn See the note on “straight ahead” in v. 9.
[1:13] 26 tc The MT reads “and the form of the creatures” (וּדְמוּת הַחַיּוֹת, udÿmut hakhayyot). The LXX reads “and in the midst of the creatures,” suggesting an underlying Hebrew text of וּמִתּוֹךְ הַחַיּוֹת (umittokh hakhayyot). The subsequent description of something moving among the creatures supports the LXX.
[1:13] 27 tc The MT reads “and the form of the creatures – their appearance was like burning coals of fire.” The LXX reads “in the midst of the creatures was a sight like burning coals of fire.” The MT may have adjusted “appearance” to “their appearance” to fit their reading of the beginning of the verse (see the tc note on “in the middle”). See M. Greenberg, Ezekiel (AB), 1:46.
[1:13] 28 sn Burning coals of fire are also a part of David’s poetic description of God’s appearance (see 2 Sam 22:9, 13; Ps 18:8).
[1:14] 29 tc The LXX omits v. 14 and may well be correct. The verse may be a later explanatory gloss of the end of v. 13 which was copied into the main text. See M. Greenberg, Ezekiel (AB), 1:46.
[1:14] tn Lit., “like the appearance of lightning.” The Hebrew term translated “lightning” occurs only here in the OT. In postbiblical Hebrew the term refers to a lightning flash.
[1:15] 30 tc The MT adds “at the living beings” which is absent from the LXX.
[1:15] 31 sn Another vision which includes wheels on thrones occurs in Dan 7:9. Ezek 10 contains a vision similar to this one.
[1:15] 32 tn The Hebrew word may be translated either “earth” or “ground” in this context.
[1:16] 33 tc This word is omitted from the LXX.
[1:16] 34 tn Heb “Tarshish stone.” The meaning of this term is uncertain. The term has also been translated “topaz” (NEB); “beryl” (KJV, NASB, NRSV); or “chrysolite” (RSV, NIV).
[1:16] 35 tn Or “like a wheel at right angles to another wheel.” Some envision concentric wheels here, while others propose “a globe-like structure in which two wheels stand at right angles” (L. C. Allen, Ezekiel [WBC], 1:33-34). The description given in v. 17 favors the latter idea.
[1:18] 36 tc The MT reads וְיִרְאָה לָהֶם (vÿyir’ah lahem, “and fear belonged to them”). In a similar vision in 10:12 the wheels are described as having spokes (יִדֵיהֶם, yideyhem). That parallel would suggest יָדוֹת (yadot) here (written יָדֹת without the mater). By positing both a ד/ר (dalet/resh) confusion and a ת/ה (hey/khet) confusion the form was read as וְיָרֵה (vÿyareh) and was then misunderstood and subsequently written as וְיִרְאָה (vÿyir’ah) in the MT. The reading וְיִרְאָה does not seem to fit the context well, though in English it can be made to sound as if it does. See W. H. Brownlee, Ezekiel 1-19 (WBC), 8-9. The LXX reads καὶ εἶδον αὐτά (kai eidon auta, “and I saw”), which assumes וָאֵרֶא (va’ere’). The existing consonants of the MT may also be read as “it was visible to them.”
[1:20] 37 tn Or “wind”; the same Hebrew word can be translated as either “wind” or “spirit” depending on the context.
[1:20] 38 tc The MT adds the additional phrase “the spirit would go,” which seems unduly redundant here and may be dittographic.
[1:20] 39 tn Or “wind.” The Hebrew is difficult since the text presents four creatures and then talks about “the spirit” (singular) of “the living being” (singular). According to M. Greenberg (Ezekiel [AB], 1:45) the Targum interprets this as “will.” Greenberg views this as the spirit of the one enthroned above the creatures, but one would not expect the article when the one enthroned has not yet been introduced.
[1:21] 40 tc The LXX reads “when it went, they went; when it stood, they stood.”
[1:21] tn Heb “when they went, they went; when they stood, they stood.”
[1:22] 41 tn Or “like a dome” (NCV, NRSV, TEV).
[1:22] 42 tn Or “like crystal” (NRSV, NLT).
[1:23] 43 tc Heb “each had two wings covering and each had two wings covering,” a case of dittography. On the analogy of v. 11 and the support of the LXX, which reads the same for v. 11 and this verse, one should perhaps read “each had two wings touching another being and each had two wings covering.”
[1:24] 44 tn Heb “Shaddai” (probably meaning “one of the mountain”), a title that depicts God as the sovereign ruler of the world who dispenses justice. The Old Greek translation omitted the phrase “voice of the Almighty.”
[1:24] 45 tn The only other occurrence of the Hebrew word translated “tumult” is in Jer 11:16. It indicates a noise like that of the turmoil of a military camp or the sound of an army on the march.
[1:25] 46 tc The MT continues “when they stood still they lowered their wings,” an apparent dittography from the end of v. 24. The LXX commits haplography by homoioteleuton, leaving out vv. 25b and 26a by skipping from רֹאשָׁם (rosham) in v. 25 to רֹאשָׁם in v. 26.
[1:27] 48 tc The LXX lacks this phrase. Its absence from the LXX may be explained as a case of haplography resulting from homoioteleuton, skipping from כְּמַרְאֵה (kÿmar’eh) to מִמַּרְאֵה (mimmar’eh). On the other hand, the LXX presents a much more balanced verse structure when it is recognized that the final words of this verse belong in the next sentence.
[1:28] 49 sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.
[1:28] 50 tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.
[1:1] 51 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 52 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 53 tn Heb “Judah should go up.”
[1:2] 54 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] 55 tn Heb “Judah said to Simeon, his brother.”
[1:3] 56 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 57 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] 58 tn Heb “Judah went up.”
[1:7] 60 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] 61 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 62 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] 63 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 64 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 65 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] 66 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 67 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 68 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 69 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] 70 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] 71 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 72 tc Part of the Greek
[1:16] 73 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 74 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] 75 tn Heb “Judah went with Simeon, his brother.”
[1:17] 76 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 77 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 78 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] 79 tn Or “seized possession of”; or “occupied.”
[1:19] 80 tc Several textual witnesses support the inclusion of this verb.
[1:19] 81 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] 82 tn Heb “they gave to Caleb.”
[1:21] 83 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 84 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] 85 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 87 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 90 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 91 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] 92 tn Or “were determined.”
[1:27] 93 tn Heb “in this land.”
[1:30] 94 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 95 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 96 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] 97 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 98 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 99 tn Heb “come down into.”
[1:35] 100 tn Or “were determined.”
[1:35] 101 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 102 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 103 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 104 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
