1 Timotius 1:1-20
Konteks1:1 From Paul, 1 an apostle of Christ Jesus by the command of God our Savior 2 and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 3 to instruct 4 certain people not to spread false teachings, 5 1:4 nor to occupy themselves with myths and interminable genealogies. 6 Such things promote useless speculations rather than God’s redemptive plan 7 that operates by faith. 1:5 But the aim of our instruction 8 is love that comes from a pure heart, a good conscience, and a sincere faith. 9 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 10
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 11 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 12 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 13 accords with the glorious gospel of the blessed God 14 that was entrusted to me. 15
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 16 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 17 1:15 This saying 18 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 19 1:16 But here is why I was treated with mercy: so that 20 in me as the worst, 21 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 22 immortal, invisible, the only 23 God, be honor and glory forever and ever! 24 Amen.
1:18 I put this charge 25 before you, Timothy my child, in keeping with the prophecies once spoken about you, 26 in order that with such encouragement 27 you may fight the good fight. 1:19 To do this 28 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 29 to be taught not to blaspheme.
Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 30 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 31 1:2 The Lord said, “The men of Judah should take the lead. 32 Be sure of this! I am handing the land over to them.” 33 1:3 The men of Judah said to their relatives, the men of Simeon, 34 “Invade our allotted land with us and help us attack the Canaanites. 35 Then we 36 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 37 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 38 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 39 food scraps 40 under my table. God has repaid me for what I did to them.” 41 They brought him to Jerusalem, 42 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. 43 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. 44 (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, 45 captured it, Caleb 46 gave him his daughter Acsah as a wife.
1:14 One time Acsah 47 came and charmed her father 48 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. 49 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. 50
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, 51 located in the Negev. 52 They went and lived with the people of Judah. 53
1:17 The men of Judah went with their brothers the men of Simeon 54 and defeated the Canaanites living in Zephath. They wiped out Zephath. 55 So people now call the city Hormah. 56 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 57
1:19 The Lord was with the men of Judah. They conquered 58 the hill country, but they could not 59 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 60 1:20 Caleb received 61 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. 62 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 63
1:22 When the men 64 of Joseph attacked 65 Bethel, 66 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 67 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 68 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 69 or their surrounding towns. 70 The Canaanites managed 71 to remain in those areas. 72 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. 73 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, 74 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 75 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. 76 They live among the Canaanites residing in the land. The Canaanites 77 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 78 the coastal plain. 1:35 The Amorites managed 79 to remain in Har Heres, 80 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 81 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 82 to Sela and on up. 83
Hakim-hakim 1:1--4:24
Konteks1:1 After Joshua died, the Israelites asked 84 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 85 1:2 The Lord said, “The men of Judah should take the lead. 86 Be sure of this! I am handing the land over to them.” 87 1:3 The men of Judah said to their relatives, the men of Simeon, 88 “Invade our allotted land with us and help us attack the Canaanites. 89 Then we 90 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 91 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 92 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 93 food scraps 94 under my table. God has repaid me for what I did to them.” 95 They brought him to Jerusalem, 96 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. 97 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. 98 (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, 99 captured it, Caleb 100 gave him his daughter Acsah as a wife.
1:14 One time Acsah 101 came and charmed her father 102 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. 103 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. 104
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, 105 located in the Negev. 106 They went and lived with the people of Judah. 107
1:17 The men of Judah went with their brothers the men of Simeon 108 and defeated the Canaanites living in Zephath. They wiped out Zephath. 109 So people now call the city Hormah. 110 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 111
1:19 The Lord was with the men of Judah. They conquered 112 the hill country, but they could not 113 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 114 1:20 Caleb received 115 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. 116 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 117
1:22 When the men 118 of Joseph attacked 119 Bethel, 120 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 121 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 122 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 123 or their surrounding towns. 124 The Canaanites managed 125 to remain in those areas. 126 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. 127 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, 128 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 129 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. 130 They live among the Canaanites residing in the land. The Canaanites 131 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 132 the coastal plain. 1:35 The Amorites managed 133 to remain in Har Heres, 134 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 135 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 136 to Sela and on up. 137
2:1 The Lord’s angelic messenger 138 went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. 139 I said, ‘I will never break my agreement 140 with you, 2:2 but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.’ 141 But you have disobeyed me. 142 Why would you do such a thing? 143 2:3 At that time I also warned you, 144 ‘If you disobey, 145 I will not drive out the Canaanites 146 before you. They will ensnare you 147 and their gods will lure you away.’” 148
2:4 When the Lord’s messenger finished speaking these words to all the Israelites, the people wept loudly. 149 2:5 They named that place Bokim 150 and offered sacrifices to the Lord there.
2:6 When Joshua dismissed 151 the people, the Israelites went to their allotted portions of territory, 152 intending to take possession of the land. 2:7 The people worshiped 153 the Lord throughout Joshua’s lifetime and as long as the elderly men 154 who outlived him remained alive. These men had witnessed 155 all the great things the Lord had done for Israel. 156 2:8 Joshua son of Nun, the Lord’s servant, died at the age of one hundred ten. 2:9 The people 157 buried him in his allotted land 158 in Timnath Heres in the hill country of Ephraim, north of Mount Gaash. 2:10 That entire generation passed away; 159 a new generation grew up 160 that had not personally experienced the Lord’s presence or seen what he had done for Israel. 161
2:11 The Israelites did evil before 162 the Lord by worshiping 163 the Baals. 2:12 They abandoned the Lord God of their ancestors 164 who brought them out of the land of Egypt. They followed other gods – the gods of the nations who lived around them. They worshiped 165 them and made the Lord angry. 2:13 They abandoned the Lord and worshiped Baal and the Ashtars. 166
2:14 The Lord was furious with Israel 167 and handed them over to robbers who plundered them. 168 He turned them over to 169 their enemies who lived around them. They could not withstand their enemies’ attacks. 170 2:15 Whenever they went out to fight, 171 the Lord did them harm, 172 just as he had warned and solemnly vowed he would do. 173 They suffered greatly. 174
2:16 The Lord raised up leaders 175 who delivered them from these robbers. 176 2:17 But they did not obey 177 their leaders. Instead they prostituted themselves to other gods and worshiped 178 them. They quickly turned aside from the path 179 their ancestors 180 had walked. Their ancestors had obeyed the Lord’s commands, but they did not. 181 2:18 When the Lord raised up leaders for them, the Lord was with each leader and delivered the people 182 from their enemies while the leader remained alive. The Lord felt sorry for them 183 when they cried out in agony because of what their harsh oppressors did to them. 184 2:19 When a leader died, the next generation 185 would again 186 act more wickedly than the previous one. 187 They would follow after other gods, worshiping them 188 and bowing down to them. They did not give up 189 their practices or their stubborn ways.
2:20 The Lord was furious with Israel. 190 He said, “This nation 191 has violated the terms of the agreement I made with their ancestors 192 by disobeying me. 193 2:21 So I will no longer remove before them any of the nations that Joshua left unconquered when he died. 2:22 Joshua left those nations 194 to test 195 Israel. I wanted to see 196 whether or not the people 197 would carefully walk in the path 198 marked out by 199 the Lord, as their ancestors 200 were careful to do.” 2:23 This is why 201 the Lord permitted these nations to remain and did not conquer them immediately; 202 he did not hand them over to Joshua.
3:1 These were the nations the Lord permitted to remain so he could use them to test Israel – he wanted to test all those who had not experienced battle against the Canaanites. 203 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. 204 3:3 These were the nations: 205 the five lords of the Philistines, all the Canaanites, the Sidonians, and the Hivites living in Mount Lebanon, from Mount Baal Hermon to Lebo-Hamath. 206 3:4 They were left to test Israel, so the Lord would know if his people would obey the commands he gave their ancestors through Moses. 207
3:5 The Israelites lived among the Canaanites, Hittites, Amorites, Perizzites, Hivites, and Jebusites. 3:6 They took the Canaanites’ daughters as wives and gave their daughters to the Canaanites; 208 they worshiped 209 their gods as well.
3:7 The Israelites did evil in the Lord’s sight. 210 They forgot the Lord their God and worshiped the Baals and the Asherahs. 211 3:8 The Lord was furious with Israel 212 and turned them over to 213 King Cushan-Rishathaim 214 of Aram-Naharaim. They were Cushan-Rishathaim’s subjects 215 for eight years. 3:9 When the Israelites cried out for help to the Lord, he 216 raised up a deliverer for the Israelites who rescued 217 them. His name was Othniel son of Kenaz, Caleb’s younger brother. 218 3:10 The Lord’s spirit empowered him 219 and he led Israel. When he went to do battle, the Lord handed over to him King Cushan-Rishathaim of Aram and he overpowered him. 220 3:11 The land had rest for forty years; then Othniel son of Kenaz died.
3:12 The Israelites again did evil in the Lord’s sight. 221 The Lord gave King Eglon of Moab control over Israel 222 because they had done evil in the Lord’s sight. 3:13 Eglon formed alliances with 223 the Ammonites and Amalekites. He came and defeated Israel, and they seized the City of Date Palm Trees. 3:14 The Israelites were subject to 224 King Eglon of Moab for eighteen years.
3:15 When the Israelites cried out for help to the Lord, he 225 raised up a deliverer for them. His name was Ehud son of Gera the Benjaminite, a left-handed man. 226 The Israelites sent him to King Eglon of Moab with their tribute payment. 227 3:16 Ehud made himself a sword – it had two edges and was eighteen inches long. 228 He strapped it under his coat on his right thigh. 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. 229 3:19 But he went back 230 once he reached 231 the carved images 232 at Gilgal. He said to Eglon, 233 “I have a secret message for you, O king.” Eglon 234 said, “Be quiet!” 235 All his attendants left. 3:20 When Ehud approached him, he was sitting in his well-ventilated 236 upper room all by himself. Ehud said, “I have a message from God 237 for you.” When Eglon rose up from his seat, 238 3:21 Ehud reached with his left hand, pulled the sword from his right thigh, and drove it into Eglon’s 239 belly. 3:22 The handle went in after the blade, and the fat closed around the blade, for Ehud 240 did not pull the sword out of his belly. 241 3:23 As Ehud went out into the vestibule, 242 he closed the doors of the upper room behind him and locked them.
3:24 When Ehud had left, Eglon’s 243 servants came and saw the locked doors of the upper room. They said, “He must be relieving himself 244 in the well-ventilated inner room.” 245 3:25 They waited so long they were embarrassed, but he still did not open the doors of the upper room. Finally they took the key and opened the doors. 246 Right before their eyes was their master, sprawled out dead on the floor! 247 3:26 Now Ehud had escaped while they were delaying. When he passed the carved images, he escaped to Seirah.
3:27 When he reached Seirah, 248 he blew a trumpet 249 in the Ephraimite hill country. The Israelites went down with him from the hill country, with Ehud in the lead. 250 3:28 He said to them, “Follow me, for the Lord is about to defeat your enemies, the Moabites!” 251 They followed him, captured the fords of the Jordan River 252 opposite Moab, 253 and did not let anyone cross. 3:29 That day they killed about ten thousand Moabites 254 – all strong, capable warriors; not one escaped. 3:30 Israel humiliated Moab that day, and the land had rest for eighty years.
3:31 After Ehud 255 came 256 Shamgar son of Anath; he killed six hundred Philistines with an oxgoad and, like Ehud, 257 delivered Israel.
4:1 The Israelites again did evil in the Lord’s sight 258 after Ehud’s death. 4:2 The Lord turned them over to 259 King Jabin of Canaan, who ruled in Hazor. 260 The general of his army was Sisera, who lived in Harosheth Haggoyim. 261 4:3 The Israelites cried out for help to the Lord, because Sisera 262 had nine hundred chariots with iron-rimmed wheels, 263 and he cruelly 264 oppressed the Israelites for twenty years.
4:4 Now Deborah, a prophetess, 265 wife of Lappidoth, was 266 leading 267 Israel at that time. 4:5 She would sit 268 under the Date Palm Tree of Deborah between Ramah and Bethel 269 in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 270
4:6 She summoned 271 Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. 272 I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame 273 on the expedition you are undertaking, 274 for the Lord will turn Sisera over to a woman.” 275 Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; 276 Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away 277 from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived 278 near the great tree in Zaanannim near Kedesh.
4:12 When Sisera heard 279 that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he 280 ordered 281 all his chariotry – nine hundred chariots with iron-rimmed wheels – and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, 282 for this is the day the Lord is handing Sisera over to you! 283 Has the Lord not taken the lead?” 284 Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed 285 Sisera, all his chariotry, and all his army with the edge of the sword. 286 Sisera jumped out of 287 his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died 288 by the edge of the sword; not even one survived! 289
4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor 290 and the family of Heber the Kenite had made a peace treaty. 291 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, 292 my lord. Stop and rest with me. Don’t be afraid.” So Sisera 293 stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’” 4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. 294 She crept up on him, drove the tent peg through his temple into the ground 295 while he was asleep from exhaustion, 296 and he died. 4:22 Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, “Come here and I will show you the man you are searching for.” He went with her into the tent, 297 and there he saw Sisera sprawled out dead 298 with the tent peg in his temple.
4:23 That day God humiliated King Jabin of Canaan before the Israelites. 4:24 Israel’s power continued to overwhelm 299 King Jabin of Canaan until they did away with 300 him. 301
[1:1] 1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 2 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
[1:3] 3 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:3] 4 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
[1:3] 5 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
[1:4] 6 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
[1:4] 7 tc A few Western
[1:4] tn More literally, “the administration of God that is by faith.”
[1:4] sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
[1:5] 8 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
[1:5] 9 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
[1:7] 10 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
[1:9] 11 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
[1:10] 12 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
[1:11] 13 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:11] 14 tn Grk “the gospel of the glory of the blessed God.”
[1:11] 15 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
[1:13] 16 tn Or “violent,” “cruel.”
[1:14] 17 tn Grk “with faith and love in Christ Jesus.”
[1:15] 18 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
[1:15] 19 tn Grk “of whom I am the first.”
[1:16] 20 tn Grk “but because of this I was treated with mercy, so that…”
[1:16] 21 tn Grk “in me first,” making the connection with the last phrase of v. 15.
[1:17] 22 tn Or more literally, “king of the ages.”
[1:17] 23 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.
[1:17] 24 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
[1:18] 25 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
[1:18] 26 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
[1:18] 27 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
[1:19] 28 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
[1:20] 29 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
[1:1] 30 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 31 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 32 tn Heb “Judah should go up.”
[1:2] 33 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] 34 tn Heb “Judah said to Simeon, his brother.”
[1:3] 35 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 36 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] 37 tn Heb “Judah went up.”
[1:7] 39 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] 40 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 41 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] 42 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 43 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 44 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] 45 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 46 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 47 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 48 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] 49 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] 50 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 51 tc Part of the Greek
[1:16] 52 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 53 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] 54 tn Heb “Judah went with Simeon, his brother.”
[1:17] 55 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 56 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 57 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] 58 tn Or “seized possession of”; or “occupied.”
[1:19] 59 tc Several textual witnesses support the inclusion of this verb.
[1:19] 60 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] 61 tn Heb “they gave to Caleb.”
[1:21] 62 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 63 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] 64 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 66 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 69 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 70 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] 71 tn Or “were determined.”
[1:27] 72 tn Heb “in this land.”
[1:30] 73 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 74 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 75 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] 76 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 77 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 78 tn Heb “come down into.”
[1:35] 79 tn Or “were determined.”
[1:35] 80 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 81 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 82 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 83 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[1:1] 84 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 85 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 86 tn Heb “Judah should go up.”
[1:2] 87 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] 88 tn Heb “Judah said to Simeon, his brother.”
[1:3] 89 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 90 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] 91 tn Heb “Judah went up.”
[1:7] 93 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] 94 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 95 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] 96 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 97 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 98 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] 99 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 100 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 101 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 102 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] 103 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] 104 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 105 tc Part of the Greek
[1:16] 106 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 107 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] 108 tn Heb “Judah went with Simeon, his brother.”
[1:17] 109 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 110 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 111 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] 112 tn Or “seized possession of”; or “occupied.”
[1:19] 113 tc Several textual witnesses support the inclusion of this verb.
[1:19] 114 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] 115 tn Heb “they gave to Caleb.”
[1:21] 116 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 117 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] 118 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 120 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 123 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 124 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] 125 tn Or “were determined.”
[1:27] 126 tn Heb “in this land.”
[1:30] 127 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 128 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 129 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] 130 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 131 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 132 tn Heb “come down into.”
[1:35] 133 tn Or “were determined.”
[1:35] 134 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 135 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 136 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 137 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[2:1] 138 sn See Exod 14:19; 23:20.
[2:1] 139 tn Heb “the land that I had sworn to your fathers.”
[2:1] 140 tn Or “covenant” (also in the following verse).
[2:2] 141 tn Heb “their altars.”
[2:2] 142 tn Heb “you have not listened to my voice.”
[2:2] 143 tn Heb “What is this you have done?”
[2:3] 144 tn Heb “And I also said.” The use of the perfect tense here suggests that the messenger is recalling an earlier statement (see Josh 23:12-13). However, some translate, “And I also say,” understanding the following words as an announcement of judgment upon those gathered at Bokim.
[2:3] 145 tn The words “If you disobey” are supplied in the translation for clarity. See Josh 23:12-13.
[2:3] 146 tn Heb “them”; the referent (the Canaanites) has been specified in the translation for clarity.
[2:3] 147 tn The meaning of the Hebrew word צִדִּים (tsiddim) is uncertain in this context. It may be related to an Akkadian cognate meaning “snare.” If so, a more literal translation would be “they will become snares to you.” Normally the term in question means “sides,” but this makes no sense here. On the basis of Num 33:55 some suggest the word for “thorns” has been accidentally omitted. If this word is added, the text would read, “they will become [thorns] in your sides” (cf. NASB, NIV, NLT).
[2:3] 148 tn Heb “their gods will become a snare to you.”
[2:4] 149 tn Heb “lifted their voices and wept.”
[2:5] 150 sn Bokim means “weeping ones” and is derived from the Hebrew verb בָּכָא (bakha’, “to weep”).
[2:6] 152 tn Heb “the Israelites went each to his inheritance.”
[2:7] 153 tn Or “served”; or “followed.”
[2:7] 154 tn Or perhaps “elders,” which could be interpreted to mean “leaders.”
[2:7] 155 tn Heb “all the days of Joshua and all the days of the old men who outlived him, who had seen.”
[2:7] 156 tn Heb “the great work of the
[2:9] 157 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[2:9] 158 tn Heb “in the territory of his inheritance.”
[2:10] 159 tn Heb “All that generation were gathered to their fathers.”
[2:10] 160 tn Heb “arose after them.”
[2:10] 161 tn Heb “that did not know the
[2:11] 162 tn Heb “in the eyes of.”
[2:11] 163 tn Or “serving”; or “following.”
[2:12] 165 tn Or “bowed before” (the same expression occurs in the following verse).
[2:13] 166 tn Some English translations simply transliterate the plural Hebrew term (“Ashtaroth,” cf. NAB, NASB), pluralize the transliterated Hebrew singular form (“Ashtoreths,” cf. NIV), or use a variation of the name (“Astartes,” cf. NRSV).
[2:13] sn The Ashtars were local manifestations of the goddess Astarte.
[2:14] 167 tn Or “The
[2:14] 168 tn Heb “robbers who robbed them.” (The verb שָׁסָה [shasah] appears twice in the verse.)
[2:14] sn The expression robbers who plundered them is a derogatory reference to the enemy nations, as the next line indicates.
[2:14] 169 tn Heb “sold them into the hands of.”
[2:14] 170 tn The word “attacks” is supplied in the translation both for clarity and for stylistic reasons.
[2:15] 171 tn The expression “to fight” is interpretive.
[2:15] 172 tn Heb “the
[2:15] 173 tn Heb “just as he had said and just as he had sworn to them.”
[2:15] 174 tn Or “they experienced great distress.”
[2:16] 175 tn Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.”
[2:16] 176 tn Heb “and they delivered them from the hand of the ones robbing them.”
[2:17] 177 tn Or “did not listen to.”
[2:17] 178 tn Or “bowed before.”
[2:17] 179 tn Or “way [of life].”
[2:17] 181 tn Heb “…walked, obeying the
[2:18] 182 tn Heb “them”; the referent (the people) has been specified in the translation for clarity.
[2:18] 183 tn The phrase “for them” is supplied in the translation for clarity.
[2:18] 184 tn Heb “the ones oppressing them and afflicting them.” The synonyms “oppressing” and “afflicting” are joined together in the translation as “harsh oppressors” to emphasize the cruel character of their enemies.
[2:19] 185 tn Heb “they”; the referent (the next generation) has been specified in the translation for clarity.
[2:19] 186 tn The verb שׁוּב (shuv, “to return; to turn”) is sometimes translated “turn back” here, but it is probably used in an adverbial sense, indicating that the main action (“act wickedly”) is being repeated.
[2:19] 187 tn Heb “their fathers.”
[2:19] sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17).
[2:19] 188 tn Or “serving [them]”; or “following [them].”
[2:20] 190 tn Or “The
[2:20] 191 tn Heb “Because this nation.”
[2:20] 192 tn Heb “my covenant which I commanded their fathers.”
[2:20] 193 tn Heb “and has not listened to my voice.” The expression “to not listen to [God’s] voice” is idiomatic here for disobeying him.
[2:22] 194 tn The words “Joshua left those nations” are interpretive. The Hebrew text of v. 22 simply begins with “to test.” Some subordinate this phrase to “I will no longer remove” (v. 21). In this case the
[2:22] 195 tn The Hebrew text includes the phrase “by them,” but this is somewhat redundant in English and has been omitted from the translation for stylistic reasons.
[2:22] 196 tn The words “I [i.e., the
[2:22] 197 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[2:22] 198 tn Or “way [of life].”
[2:22] 199 tn “The words “marked out by” are interpretive.
[2:23] 201 tn The words “this is why” are interpretive.
[3:1] 203 tn Heb “did not know the wars of Canaan.”
[3:2] 204 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
[3:3] 205 tn The words “These were the nations,” though not present in the Hebrew text, are supplied in the translation for clarity.
[3:3] 206 tn Or “the entrance to Hamath.”
[3:4] 207 tn Heb “to know if they would hear the commands of the
[3:6] 208 tn Heb “to their sons.”
[3:6] 209 tn Or “served”; or “followed” (this term occurs in the following verse as well).
[3:7] 210 tn Heb “in the eyes of the
[3:7] 211 sn The Asherahs were local manifestations of the Canaanite goddess Asherah.
[3:8] 212 tn Or “The
[3:8] 213 tn Heb “sold them into the hands of.”
[3:8] 214 tn Or “Cushan the Doubly Wicked.”
[3:8] 215 tn Or “they served Cushan-Rishathaim.”
[3:9] 218 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel is Caleb’s nephew).
[3:10] 219 tn Heb “was on him.”
[3:10] 220 tn Heb “his hand was strong against Cushan-Rishathaim.”
[3:12] 221 tn Heb “in the eyes of the
[3:12] 222 tn Heb “strengthened Eglon…against Israel.”
[3:13] 223 tn Heb “and he gathered to him.”
[3:14] 224 tn Or “the Israelites served Eglon.”
[3:15] 225 tn Heb “the
[3:15] 226 tn The phrase, which refers to Ehud, literally reads “bound/restricted in the right hand,” apparently a Hebrew idiom for a left-handed person. See Judg 20:16, where 700 Benjaminites are described in this way. Perhaps the Benjaminites purposely trained several of their young men to be left-handed warriors by restricting the use of the right hand from an early age so the left hand would become dominant. Left-handed men would have a distinct military advantage, especially when attacking city gates. See B. Halpern, “The Assassination of Eglon: The First Locked-Room Murder Mystery,” BRev 4 (1988): 35.
[3:15] 227 tn Heb “The Israelites sent by his hand an offering to Eglon, king of Moab.”
[3:16] 228 tn The Hebrew term גֹּמֶד (gomed) denotes a unit of linear measure, perhaps a cubit (the distance between the elbow and the tip of the middle finger – approximately 18 inches [45 cm]). Some suggest it is equivalent to the short cubit (the distance between the elbow and the knuckles of the clenched fist – approximately 13 inches [33 cm]) or to the span (the distance between the end of the thumb and the end of the little finger in a spread hand – approximately 9 inches [23 cm]). See BDB 167 s.v.; HALOT 196 s.v.; B. Lindars, Judges 1-5, 142.
[3:18] 229 tn Heb “the tribute payment.”
[3:19] 230 tn Or “returned” (i.e., to Eglon’s palace).
[3:19] 231 tn The words “when he reached” are supplied in the translation for clarification. The Hebrew text simply reads “from.”
[3:19] 233 tn The words “to Eglon” are supplied in the translation for clarification.
[3:19] 234 tn Heb “he”; the referent (Eglon) has been specified in the translation for clarity.
[3:20] 236 tn Or “cool.” This probably refers to a room with latticed windows which allowed the breeze to pass through. See B. Lindars, Judges 1-5, 144.
[3:20] 237 tn Heb “word of [i.e., from] God.”
[3:21] 239 tn Heb “his”; the referent (Eglon) has been specified in the translation for clarity.
[3:22] 240 tn Heb “he”; the referent (Ehud) has been specified in the translation for clarity.
[3:22] 241 tn The Hebrew text has “and he went out to the [?].” The meaning of the Hebrew word פַּרְשְׁדֹנָה (parshÿdonah) which occurs only here in the OT, is uncertain. The noun has the article prefixed and directive suffix. The word may be a technical architectural term, indicating the area into which Ehud moved as he left the king and began his escape. In this case Ehud is the subject of the verb “went out.” The present translation omits the clause, understanding it as an ancient variant of the first clause in v. 23. Some take the noun as “back,” understand “sword” (from the preceding clause) as the subject, and translate “the sword came out his [i.e., Eglon’s] back.” But this rendering is unlikely since the Hebrew word for “sword” (חֶרֶב, kherev) is feminine and the verb form translated “came out” (וַיֵּצֵא, vayyetse’) is masculine. (One expects agreement in gender when the subject is supplied from the preceding clause. See Ezek 33:4, 6.) See B. Lindars, Judges 1-5, 146-48, for discussion of the options.
[3:23] 242 tn Again the precise meaning of the Hebrew word, used only here in the OT, is uncertain. Since it is preceded by the verb “went out” and the next clause refers to Ehud closing doors, the noun is probably an architectural term referring to the room (perhaps a vestibule; see HALOT 604 s.v. מִסְדְּרוֹן) immediately outside the king’s upper chamber. As v. 24 indicates, this vestibule separated the upper room from an outer room where the king's servants were waiting.
[3:24] 244 tn Heb “covering his feet” (i.e., with his outer garments while he relieves himself).
[3:24] 245 tn The Hebrew expression translated “well-ventilated inner room” may refer to the upper room itself or to a bathroom attached to or within it.
[3:25] 246 tn The words “the doors” are supplied.
[3:25] 247 tn Heb “See, their master, fallen to the ground, dead.”
[3:27] 248 tn Heb “When he arrived.”
[3:27] 249 tn That is, “mustered an army.”
[3:27] 250 tn Heb “now he was before them.”
[3:28] 251 tn Heb “for the Lord has given your enemies, Moab, into your hand.” The verb form (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
[3:28] 252 tn The word “River” is not in the Hebrew text, but is supplied for clarity.
[3:28] 253 tn Or “against Moab,” that is, so as to prevent the Moabites from crossing.
[3:29] 254 tn Heb “They struck Moab that day – about ten thousand men.”
[3:31] 255 tn Heb “him”; the referent (Ehud) has been specified in the translation for clarity.
[3:31] 257 tn Heb “also he”; the referent (Ehud) has been specified in the translation for clarity.
[4:1] 258 tn Heb “did evil in the eyes of the
[4:2] 259 tn Heb “the
[4:2] 260 tn Or “King Jabin of Hazor, a Canaanite ruler.”
[4:2] map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:2] 261 tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”
[4:3] 262 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:3] 263 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.
[4:3] 264 tn Heb “with strength.”
[4:4] 265 tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.
[4:4] 266 tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
[4:5] 268 tn That is, “consider legal disputes.”
[4:5] 269 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:5] 270 tn Heb “for judgment.”
[4:6] 271 tn Heb “sent and summoned.”
[4:7] 272 tn Heb “horde”; “multitude.”
[4:9] 274 tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.
[4:9] 275 tn Heb “for into the hands of a woman the
[4:10] 276 tn Heb “went up at his feet.”
[4:11] 278 tn Heb “pitched his tent.”
[4:12] 279 tn Heb “and they told Sisera.”
[4:13] 280 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[4:14] 283 tn The verb form (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
[4:14] 284 tn Heb “Has the
[4:15] 285 tn Or “caused to panic.”
[4:15] 286 tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.
[4:15] 287 tn Heb “got down from.”
[4:17] 290 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:17] 291 tn Heb “for there was peace between.”
[4:18] 292 tn Heb “Turn aside” (also a second time later in this verse).
[4:18] 293 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:21] 294 tn Heb “took a tent peg and put a hammer in her hand.”
[4:21] 295 tn Heb “and it went into the ground.”
[4:21] 296 tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”
[4:22] 297 tn Heb “he went to her.”
[4:22] 298 tn Heb “fallen, dead.”
[4:24] 299 tn Heb “The hand of the Israelites became more and more severe against.”
[4:24] 301 tn Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.
