Ulangan 33:1--34:12
Konteks33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death. 33:2 He said:
The Lord came from Sinai
and revealed himself 1 to Israel 2 from Seir.
He appeared in splendor 3 from Mount Paran,
and came forth with ten thousand holy ones. 4
With his right hand he gave a fiery law 5 to them.
33:3 Surely he loves the people; 6
all your holy ones 7 are in your power. 8
And they sit 9 at your feet,
each receiving 10 your words.
33:4 Moses delivered to us a law, 11
an inheritance for the assembly of Jacob.
33:5 The Lord 12 was king over Jeshurun, 13
when the leaders of the people assembled,
the tribes of Israel together. 14
33:6 May Reuben live and not die,
and may his people multiply. 15
33:7 And this is the blessing 16 to Judah. He said,
Listen, O Lord, to Judah’s voice,
and bring him to his people.
May his power be great,
and may you help him against his foes.
33:8 Of Levi he said:
Your Thummim and Urim 17 belong to your godly one, 18
whose authority you challenged at Massah, 19
and with whom you argued at the waters of Meribah. 20
33:9 He said to his father and mother, “I have not seen him,” 21
and he did not acknowledge his own brothers
or know his own children,
for they kept your word,
and guarded your covenant.
33:10 They will teach Jacob your ordinances
and Israel your law;
they will offer incense as a pleasant odor,
and a whole offering on your altar.
33:11 Bless, O Lord, his goods,
and be pleased with his efforts;
undercut the legs 22 of any who attack him,
and of those who hate him, so that they cannot stand.
33:12 Of Benjamin he said:
The beloved of the Lord will live safely by him;
he protects him all the time,
and the Lord 23 places him on his chest. 24
33:13 Of Joseph he said:
May the Lord bless his land
with the harvest produced by the sky, 25 by the dew,
and by the depths crouching beneath;
33:14 with the harvest produced by the daylight 26
33:15 with the best 29 of the ancient mountains
and the harvest produced by the age-old hills;
33:16 with the harvest of the earth and its fullness
and the pleasure of him who resided in the burning bush. 30
May blessing rest on Joseph’s head,
and on the top of the head of the one set apart 31 from his brothers.
33:17 May the firstborn of his bull bring him honor,
and may his horns be those of a wild ox;
with them may he gore all peoples,
all the far reaches of the earth.
They are the ten thousands of Ephraim, 32
and they are the thousands of Manasseh.
33:18 Of Zebulun he said:
Rejoice, Zebulun, when you go outside,
and Issachar, when you are in your tents.
33:19 They will summon peoples to the mountain,
there they will sacrifice proper 33 sacrifices;
for they will enjoy 34 the abundance of the seas,
and the hidden treasures of the shores. 35
33:20 Of Gad he said:
Blessed be the one who enlarges Gad.
Like a lioness he will dwell;
he will tear at an arm – indeed, a scalp. 36
33:21 He has selected the best part for himself,
for the portion of the ruler 37 is set aside 38 there;
he came with the leaders 39 of the people,
he obeyed the righteous laws of the Lord
and his ordinances with Israel.
33:22 Of Dan he said:
Dan is a lion’s cub;
he will leap forth from Bashan. 40
33:23 Of Naphtali he said:
O Naphtali, overflowing with favor,
and full of the Lord’s blessing,
possess the west and south.
33:24 Of Asher he said:
Asher is blessed with children,
may he be favored by his brothers
and may he dip his foot in olive oil. 41
33:25 The bars of your gates 42 will be made of iron and bronze,
and may you have lifelong strength.
33:26 There is no one like God, O Jeshurun, 43
who rides through the sky 44 to help you,
on the clouds in majesty.
33:27 The everlasting God is a refuge,
and underneath you are his eternal arms; 45
he has driven out enemies before you,
and has said, “Destroy!”
33:28 Israel lives in safety,
the fountain of Jacob is quite secure, 46
in a land of grain and new wine;
indeed, its heavens 47 rain down dew. 48
33:29 You have joy, Israel! Who is like you?
You are a people delivered by the Lord,
your protective shield
and your exalted sword.
May your enemies cringe before you;
may you trample on their backs.
34:1 Then Moses ascended from the deserts of Moab to Mount Nebo, to the summit of Pisgah, which is opposite Jericho. 49 The Lord showed him the whole land – Gilead to Dan, 34:2 and all of Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the distant 50 sea, 34:3 the Negev, and the plain of the valley of Jericho, the city of the date palm trees, as far as Zoar. 34:4 Then the Lord said to him, “This is the land I promised to Abraham, Isaac, and Jacob when I said, ‘I will give it to your descendants.’ 51 I have let you see it, 52 but you will not cross over there.”
34:5 So Moses, the servant of the Lord, died there in the land of Moab as the Lord had said. 34:6 He 53 buried him in the land of Moab near Beth Peor, but no one knows his exact burial place to this very day. 34:7 Moses was 120 years old when he died, but his eye was not dull 54 nor had his vitality 55 departed. 34:8 The Israelites mourned for Moses in the deserts of Moab for thirty days; then the days of mourning for Moses ended.
34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; 56 and the Israelites listened to him and did just what the Lord had commanded Moses. 34:10 No prophet ever again arose in Israel like Moses, who knew the Lord face to face. 57 34:11 He did 58 all the signs and wonders the Lord had sent him to do in the land of Egypt, to Pharaoh, all his servants, and the whole land, 34:12 and he displayed great power 59 and awesome might in view of all Israel. 60
Yosua 1:1--2:24
Konteks1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant: 1:2 “Moses my servant is dead. Get ready! 61 Cross the Jordan River! 62 Lead these people into the land which I am ready to hand over to them. 63 1:3 I am handing over to you every place you set foot, as I promised Moses. 64 1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) 65 and all the way to the Mediterranean Sea 66 in the west. 67 1:5 No one will be able to resist you 68 all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone. 1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. 69 1:7 Make sure you are 70 very strong and brave! Carefully obey 71 all the law my servant Moses charged you to keep! 72 Do not swerve from it to the right or to the left, so that you may be successful 73 in all you do. 74 1:8 This law scroll must not leave your lips! 75 You must memorize it 76 day and night so you can carefully obey 77 all that is written in it. Then you will prosper 78 and be successful. 79 1:9 I repeat, 80 be strong and brave! Don’t be afraid and don’t panic, 81 for I, the Lord your God, am with you in all you do.” 82
1:10 Joshua instructed 83 the leaders of the people: 1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” 84
1:12 Joshua told the Reubenites, Gadites, and the half tribe of Manasseh: 1:13 “Remember what Moses the Lord’s servant commanded you. 85 The Lord your God is giving you a place to settle and is handing this land over to you. 86 1:14 Your wives, children and cattle may stay in the land that Moses assigned to you east of the Jordan River. But all you warriors must cross over armed for battle ahead of your brothers. 87 You must help them 1:15 until the Lord gives your brothers a place like yours to settle and they conquer the land the Lord your God is ready to hand over to them. Then you may go back to your allotted land and occupy the land Moses the Lord’s servant assigned you east of the Jordan.” 88
1:16 They told Joshua, “We will do everything you say. We will go wherever you send us. 1:17 Just as we obeyed 89 Moses, so we will obey you. But 90 may the Lord your God be with you as he was with Moses! 1:18 Any man who rebels against what you say and does not obey all your commands will be executed. 91 But 92 be strong and brave!”
2:1 Joshua son of Nun sent two spies out from Shittim secretly and instructed them: 93 “Find out what you can about the land, especially Jericho.” 94 They stopped at the house of a prostitute named Rahab and spent the night there. 95 2:2 The king of Jericho received this report: “Note well! 96 Israelite men have come here tonight 97 to spy on the land.” 2:3 So the king of Jericho sent this order to Rahab: 98 “Turn over 99 the men who came to you 100 – the ones who came to your house 101 – for they have come to spy on the whole land!” 2:4 But the woman hid the two men 102 and replied, “Yes, these men were clients of mine, 103 but I didn’t know where they came from. 2:5 When it was time to shut the city gate for the night, the men left. 104 I don’t know where they were heading. Chase after them quickly, for you have time to catch them!” 2:6 (Now she had taken them up to the roof and had hidden them in the stalks of flax she had spread out 105 on the roof.) 2:7 Meanwhile 106 the king’s men tried to find them on the road to the Jordan River 107 near the fords. 108 The city gate was shut as soon as they set out in pursuit of them. 109
2:8 Now before the spies 110 went to sleep, Rahab 111 went up 112 to the roof. 2:9 She said to the men, “I know the Lord is handing this land over to you. 113 We are absolutely terrified of you, 114 and all who live in the land are cringing before 115 you. 116 2:10 For we heard how the Lord dried up the water of the Red Sea before you when you left Egypt and how you annihilated the two Amorite kings, Sihon and Og, on the other side of the Jordan. 117 2:11 When we heard the news we lost our courage and no one could even breathe for fear of you. 118 For the Lord your God is God in heaven above and on earth below! 2:12 So now, promise me this with an oath sworn in the Lord’s name. 119 Because I have shown allegiance to you, show allegiance to my family. 120 Give me a solemn pledge 121 2:13 that you will spare the lives of my father, mother, brothers, sisters, and all who belong to them, and rescue us 122 from death.” 2:14 The men said to her, “If you 123 die, may we die too! 124 If you do not report what we’ve been up to, 125 then, when the Lord hands the land over to us, we will show unswerving allegiance 126 to you.” 127
2:15 Then Rahab 128 let them down by a rope 129 through the window. (Her 130 house was built as part of the city wall; she lived in the wall.) 131 2:16 She told them, “Head 132 to the hill country, so the ones chasing you don’t find you. 133 Hide from them there for three days, long enough for those chasing you 134 to return. Then you can be on your way.” 2:17 The men said to her, “We are not bound by this oath you made us swear unless the following conditions are met: 135 2:18 When we invade the land 136 , tie this red rope 137 in the window through which you let us down, and gather together in your house your father, mother, brothers, and all who live in your father’s house. 138 2:19 Anyone who leaves your house will be responsible for his own death – we are innocent in that case! 139 But if anyone with you in the house is harmed, we will be responsible. 140 2:20 If you should report what we’ve been up to, 141 we are not bound by this oath you made us swear.” 2:21 She said, “I agree to these conditions.” 142 She sent them on their way 143 and then tied the red rope in the window. 2:22 They went 144 to the hill country and stayed there for three days, long enough for those chasing them 145 to return. Their pursuers 146 looked all along the way but did not find them. 147 2:23 Then the two men returned – they came down from the hills, crossed the river, 148 came to Joshua son of Nun, and reported to him all they had discovered. 2:24 They told Joshua, “Surely the Lord is handing over all the land to us! 149 All who live in the land are cringing before us!” 150
[33:2] 1 tn Or “rose like the sun” (NCV, TEV).
[33:2] 2 tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.
[33:2] tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.
[33:2] 3 tn Or “he shone forth” (NAB, NIV, NRSV, NLT).
[33:2] 4 tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.
[33:2] 5 tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.
[33:3] 6 tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.
[33:3] 7 tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.
[33:3] 8 tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.
[33:3] 9 tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”
[33:3] 10 tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.
[33:4] 11 tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.
[33:5] 12 tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the
[33:5] 13 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:5] 14 sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.
[33:6] 15 tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).
[33:7] 16 tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.
[33:8] 17 sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.
[33:8] 18 tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.
[33:8] 19 sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.
[33:8] 20 sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.
[33:9] 21 sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).
[33:11] 22 tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.
[33:12] 23 tn Heb “he”; the referent (the
[33:12] 24 tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.
[33:13] 25 tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.
[33:14] 26 tn Heb “goings forth of the sun.”
[33:14] 27 tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.
[33:14] 28 tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).
[33:15] 29 tn Heb “head” or “top.”
[33:16] 30 tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.
[33:16] 31 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.
[33:17] 32 sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.
[33:19] 33 tn Or “acceptable”; Heb “righteous” (so NASB).
[33:19] 35 tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”
[33:20] 36 tn Heb “forehead,” picturing Gad attacking prey.
[33:21] 37 tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.
[33:21] 38 tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).
[33:21] 39 tn Heb “heads” (in the sense of chieftains).
[33:22] 40 sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).
[33:24] 41 sn Dip his foot in olive oil. This is a metaphor for prosperity, one especially apt in light of the abundance of olive groves in the area settled by Asher. The Hebrew term refers to olive oil, which symbolizes blessing in the OT. See R. Way, NIDOTTE 4:171-73.
[33:25] 42 tn The words “of your gates” have been supplied in the translation to clarify the referent of “bars.”
[33:26] 43 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:26] 44 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
[33:27] 45 tn Heb “and from under, arms of perpetuity.” The words “you” and “his” are supplied in the translation for clarification. Some have perceived this line to be problematic and have offered alternative translations that differ significantly from the present translation: “He spread out the primeval tent; he extended the ancient canopy” (NAB); “He subdues the ancient gods, shatters the forces of old” (NRSV). These are based on alternate meanings or conjectural emendations rather than textual variants in the
[33:28] 46 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.
[33:28] 47 tn Or “skies.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[33:28] 48 tn Or perhaps “drizzle, showers.” See note at Deut 32:2.
[34:1] 49 sn For the geography involved, see note on the term “Pisgah” in Deut 3:17.
[34:1] map For the location of Jericho see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[34:2] 50 tn Or “western” (so NAB, NASB, NIV, NRSV); Heb “latter,” a reference to the Mediterranean Sea (cf. NCV, TEV, CEV, NLT).
[34:4] 51 tn Heb “seed” (so KJV, ASV).
[34:4] 52 tn The Hebrew text includes “with your eyes,” but this is redundant in English and is left untranslated.
[34:6] 53 tc Smr and some LXX
[34:7] 54 tn Or “dimmed.” The term could refer to dull appearance or to dimness caused by some loss of visual acuity.
[34:7] 55 tn Heb “sap.” That is, he was still in possession of his faculties or liveliness.
[34:10] 57 sn See Num 12:8; Deut 18:15-18.
[34:11] 58 tn Heb “to,” “with respect to.” In the Hebrew text vv. 10-12 are one long sentence. For stylistic reasons the translation divides this into two, using the verb “he did” at the beginning of v. 11 and “he displayed” at the beginning of v. 12.
[34:12] 59 tn Heb “strong hand.”
[34:12] 60 tn The Hebrew text of v. 12 reads literally, “with respect to all the strong hand and with respect to all the awesome greatness which Moses did before the eyes of all Israel.”
[1:2] 62 tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).
[1:2] 63 tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”
[1:3] 64 tn Heb “Every place on which the sole of your foot walks, to you I have given it, as I said to Moses.” The second person pronouns in vv. 3-4 are plural, indicating that all the people are addressed here. The verbal form נְתַתִּיו (nÿtattiv, “I have given it”) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, “I have already assigned it.” In this case the verb would probably refer to the
[1:4] 65 tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium
[1:4] 66 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
[1:4] 67 tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”
[1:5] 68 tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.
[1:6] 69 tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.
[1:7] 71 tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”
[1:7] 72 tn Heb “commanded you.”
[1:7] 73 tn Heb “be wise,” but the word can mean “be successful” by metonymy.
[1:7] 74 tn Heb “in all which you go.”
[1:8] sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.
[1:8] 76 tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).
[1:8] 77 tn Heb “be careful to do.”
[1:8] 78 tn Heb “you will make your way prosperous.”
[1:8] 79 tn Heb “and be wise,” but the word can mean “be successful” by metonymy.
[1:9] 80 tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.
[1:9] 81 tn Or perhaps, “don’t get discouraged!”
[1:9] 82 tn Heb “in all which you go.”
[1:11] 84 tn Heb “to enter to possess the land which the
[1:13] 85 tn Heb “remember the word which Moses, the
[1:13] sn This command can be found in Deut 3:18-20. In vv. 13-15 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.
[1:13] 86 tn Heb “is providing rest for you and is giving to you this land.”
[1:13] sn “This land” refers to the trans-Jordanian lands allotted to these tribes.
[1:14] 87 tn Heb “But you must cross over armed for battle before your brothers, all [you] mighty men of strength.”
[1:15] 88 tn Heb “Then you may return to the land of your possession and possess it, that which Moses, the
[1:17] 89 tn Heb “listened to.”
[1:17] 90 tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).
[1:18] 91 tn Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”
[1:18] 92 tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).
[2:1] 93 tn Heb “Joshua, son of Nun, sent from Shittim two men, spies, secretly, saying.”
[2:1] 94 tn Heb “go, see the land, and Jericho.”
[2:1] map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:1] 95 tn Heb “they went and entered the house of a woman, a prostitute, and her name was Rahab, and they slept there.”
[2:2] 97 tn Heb “men have come here tonight from the sons of Israel.”
[2:3] 98 tn Heb “and the king of Jericho sent to Rahab, saying.”
[2:3] 100 tn The idiom “come to” (בוֹא אֶל, bo’ ’el) probably has sexual connotations here, as it often does elsewhere when a man “comes to” a woman. If so, the phrase could be translated “your clients.” The instructions reflect Rahab’s perspective as to the identity of the men.
[2:3] 101 tn The words “the ones who came to your house” (Heb “who came to your house”) may be a euphemistic scribal addition designed to blur the sexual connotation of the preceding words.
[2:4] 102 tn Heb “The woman took the two men and hid him.” The third masculine singular pronominal suffix on “hid” has to be a scribal error (see GKC §135.p).
[2:4] 103 tn Heb “the men came to me.” See the note on this phrase in v. 3.
[2:5] 104 tn Heb “And the gate was to be shut in the darkness and the men went out.”
[2:6] 105 tn Heb “arranged in rows by her.”
[2:7] 106 tn Another way to translate vv. 6-7 would be, “While she took them up to the roof and hid them…, the king’s men tried to find them….” Both of the main clauses have the subject prior to the predicate, perhaps indicating simultaneous action. (On the grammatical point, see R. J. Williams, Hebrew Syntax, 42, §235.) In this case Rahab moves the Israelite spies from the hiding place referred to in v. 4 to a safer and less accessible hiding place.
[2:7] 107 tn The word “River” is not in the Hebrew text, but is supplied for clarity.
[2:7] 108 tn Heb “And the men chased after them [on] the road [leading to] the Jordan to the fords.” The text is written from the perspective of the king’s men. As far as they were concerned, they were chasing the spies.
[2:7] 109 tn Heb “And they shut the gate after – as soon as the ones chasing after them went out.” The expressions “after” and “as soon as” may represent a conflation of alternate readings.
[2:8] 111 tn Heb “she”; the referent (Rahab) has been specified in the translation for clarity.
[2:8] 112 tn The Hebrew text adds, “to them.” This is somewhat redundant in English and has not been translated.
[2:9] 113 tn Heb “has given the land to you.” Rahab’s statement uses the Hebrew perfect, suggesting certitude.
[2:9] 114 tn Heb “terror of you has fallen upon us.”
[2:9] 115 tn Or “melting away because of.”
[2:9] 116 tn Both of these statements are actually subordinated to “I know” in the Hebrew text, which reads, “I know that the
[2:10] 117 tn Heb “and what you did to the two Amorite kings who were beyond the Jordan, Sihon and Og, how you annihilated them.”
[2:11] 118 tn Heb “And we heard and our heart[s] melted and there remained no longer breath in a man because of you.”
[2:12] 119 tn Heb “Now, swear to me by the
[2:12] sn To swear an oath in the
[2:12] 120 tn Heb “with the house of my father.”
[2:12] 121 tn Heb “true sign,” that is, “an inviolable token or pledge.”
[2:14] 123 tn The second person pronoun is masculine plural, indicating that Rahab’s entire family is in view.
[2:14] 124 tn Heb “Our lives in return for you to die.” If the lives of Rahab’s family are not spared, then the spies will pay for the broken vow with their own lives.
[2:14] 125 tn Heb “If you do not report this matter of ours.”
[2:14] 126 tn Heb “allegiance and faithfulness.” These virtual synonyms are joined in the translation as “unswerving allegiance” to emphasize the degree of promised loyalty.
[2:14] 127 tn The second person pronoun is feminine singular, referring specifically to Rahab.
[2:15] 128 tn Heb “she”; the referent (Rahab) has been specified in the translation for clarity.
[2:15] 129 tc The phrase “by a rope” is omitted in the LXX. It may be a later clarifying addition. If original, the omission in the LXX is likely due to an error of homoioarcton. A scribe’s or translator’s eye could have jumped from the initial ב (bet) in the phrase בַּחֶבֶל (bakhevel, “with a rope”) to the initial ב on the immediately following בְּעַד (bÿ’ad, “through”) and accidentally omitted the intervening letters.
[2:15] 130 tn Heb “For her house.”
[2:15] 131 tc These explanatory statements are omitted in the LXX and probably represent a later scribal addition.
[2:16] 133 tn Heb “so that the pursuers might not meet you.”
[2:16] 134 tn Heb “the pursuers.” The object (“you”) is not in the Hebrew text but is implied.
[2:17] 135 tn Heb “We are free from this oath of yours which you made us swear.” The words “unless the following conditions are met” are not in the Hebrew text, but are added for clarification.
[2:18] 136 tn Heb “Look! We are about to enter the land.”
[2:18] 137 tn Heb “the cord of this red thread.”
[2:18] 138 tn Heb “and your father and your mother and your brothers and all the house of your father gather to yourself to the house.”
[2:19] 139 tn Heb “Anyone who goes out from the doors of your house to the outside, his blood is on his head. We are innocent.”
[2:19] 140 tn Heb “But anyone who is with you in the house, his blood is on our head if a hand should be on him.”
[2:20] 141 tn Heb “and if you report this matter of ours.”
[2:21] 142 tn Heb “According to your words, so it [will be].”
[2:21] 143 tn Heb “she sent them away and they went.”
[2:22] 144 tn Heb “they went and came.”
[2:22] 145 tn Heb “the pursuers.” The object (“them”) is added for clarification.
[2:22] 146 tn Heb “the ones chasing them.” This has been rendered as “their pursuers” in the translation to avoid redundancy with the preceding clause.
[2:22] 147 tn Heb “The pursuers looked in all the way and did not find [them].”
[2:23] 148 tn The words “the river,” though not in the Hebrew text, are added for clarification.
[2:24] 149 tn Heb “Surely the
