17:12 The Israelites said to Moses, “We are bound to die! 14 We perish, we all perish! 17:13 (17:28) 15 Anyone who even comes close to the tabernacle of the Lord will die! Are we all to die?” 16
22:1 Then Joshua summoned the Reubenites, Gadites, and the half-tribe of Manasseh
6:20 The rams’ horns sounded 23 and when the army 24 heard the signal, 25 they gave a loud battle cry. 26 The wall collapsed 27 and the warriors charged straight ahead into the city and captured it. 28 6:21 They annihilated with the sword everything that breathed in the city, 29 including men and women, young and old, as well as cattle, sheep, and donkeys.
6:1 Now Jericho 30 was shut tightly 31 because of the Israelites. No one was allowed to leave or enter. 32
15:13 Caleb son of Jephunneh was assigned Kiriath Arba (that is Hebron) within the tribe of Judah, according to the Lord’s instructions to Joshua. (Arba was the father of Anak.) 35
64:9 and all people will fear. 36
They will proclaim 37 what God has done,
and reflect on his deeds.
119:120 My body 38 trembles 39 because I fear you; 40
I am afraid of your judgments.
119:2 How blessed are those who observe his rules,
and seek him with all their heart,
1 tn Grk “And great.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
2 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
3 sn This is the first occurrence of the term church (ἐκκλησία, ekklhsia) in Acts. It refers to an assembly of people.
4 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
5 tn Or “the people thought very highly of them.”
6 tn Or “Fear.”
7 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
8 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
9 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
10 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
11 tn Heb “all Israel.”
12 tn Heb “voice.”
13 tn Heb “lest.”
14 tn The use of הֵן (hen) and the perfect tense in the nuance of a prophetic perfect expresses their conviction that they were bound to die – it was certain (see GKC 312-13 §106.n).
15 sn Num 17:13 in the English Bible is 17:28 in the Hebrew text (BHS). See also the note on 16:36.
16 tn The verse stresses the completeness of their death: “will we be consumed by dying” (הַאִם תַּמְנוּ לִגְוֹעַ, ha’im tamnu ligvoa’).
17 sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).
18 tn The Hebrew term בִּעַרְתָּה (bi’artah), here and elsewhere in such contexts (cf. Deut 13:5; 17:7, 12; 19:19; 21:9), suggests God’s anger which consumes like fire (thus בָעַר, ba’ar, “to burn”). See H. Ringgren, TDOT 2:203-4.
19 tc Some LXX traditions read הַנִּשְׁאָרִים (hannish’arim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisra’el, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original.
20 tn Heb “Is it not [true that] Achan son of Zerah was unfaithful with unfaithfulness concerning what was set apart [to the
21 tn The second half of the verse reads literally, “and he [was] one man, he did not die for his sin.” There are at least two possible ways to explain this statement: (1) One might interpret the statement to mean that Achan was not the only person who died for his sin. In this case it could be translated, “and he was not the only one to die because of his sin.” (2) Another option, the one reflected in the translation, is to take the words וְהוּא אִישׁ אֶחָד (vÿhu’ ’ish ’ekhad, “and he [was] one man”) as a concessive clause and join it with what precedes. The remaining words (לֹא גָוַע בַּעֲוֹנוֹ, lo’ gava’ ba’avono) must then be taken as a rhetorical question (“Did he not die for his sin?”). Taking the last sentence as interrogative is consistent with the first part of the verse, a rhetorical question introduced with the interrogative particle. The present translation has converted these rhetorical questions into affirmative statements to bring out more clearly the points they are emphasizing. For further discussion, see T. C. Butler, Joshua (WBC), 240.
22 tn Heb “it is holy to the
23 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
24 tn Heb “the people.”
25 tn Heb “the sound of the horn.”
26 tn Heb “they shouted with a loud shout.”
27 tn Heb “fell in its place.”
28 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
29 tn Heb “all which was in the city.”
30 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
31 tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”
32 tn Heb “there was no one going out and there was no one coming in.”
33 tn Heb “from the remnant of the Rephaites.”
34 tn Or “dispossessed them.”
35 tn Heb “To Caleb son of Jephunneh he gave a portion in the midst of the sons of Judah according to the mouth [i.e., command] of the
36 tc Many medieval Hebrew
37 tn Heb “the work of God,” referring to the judgment described in v. 7.
38 tn Heb “my flesh.”
39 tn The Hebrew verb סָמַר (samar, “to tremble”) occurs only here and in Job 4:15.
40 tn Heb “from fear of you.” The pronominal suffix on the noun is an objective genitive.
41 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
42 tn Here καί (kai) has not been translated because of differences between Greek and English style.
43 tn Grk “seven thousand names of men.”