Judges 5:7

5:7 Warriors ¹  were scarce, ² 

they were scarce in Israel,

until you ³  arose, Deborah,

until you arose as a motherly protector ⁴  in Israel.

Genesis 6:17

6:17 I am about to bring ⁵  floodwaters ⁶  on the earth to destroy ⁷  from under the sky all the living creatures that have the breath of life in them. ⁸  Everything that is on the earth will die,

Genesis 9:9

9:9 “Look! I now confirm ⁹  my covenant with you and your descendants after you ¹⁰ 

Exodus 31:6

31:6 Moreover, ¹¹  I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled, ¹²  that they may make ¹³  everything I have commanded you:

Leviticus 26:28

26:28 I will walk in hostile rage against you ¹⁴  and I myself will also discipline you seven times on account of your sins.

Leviticus 26:1

Exhortation to Obedience

26:1 “‘You must not make for yourselves idols, ¹⁵  so you must not set up for yourselves a carved image or a pillar, and you must not place a sculpted stone in your land to bow down before ¹⁶  it, for I am the Lord your God.

Leviticus 18:22

18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; ¹⁷  it is a detestable act. ¹⁸ 

Leviticus 19:10

19:10 You must not pick your vineyard bare, ¹⁹  and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.

Leviticus 19:14

19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. ²⁰  You must fear ²¹  your God; I am the Lord.

Ezra 7:21

7:21 “I, King Artaxerxes, hereby issue orders to all the treasurers of ²²  Trans-Euphrates, that you precisely execute all that Ezra the priestly scribe of the law of the God of heaven may request of you –

[5:7]  ¹ tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.

[5:7]  ² tn Or “ceased.”

[5:7]  ³ tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).

[5:7]  ⁴ tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).

[6:17]  ⁵ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁶ tn Heb “the flood, water.”

[6:17]  ⁷ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁸ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[9:9]  ⁹ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ¹⁰ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[31:6]  ¹¹ tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb – “and I, indeed I have given.”

[31:6]  ¹² tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”

[31:6]  ¹³ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

[26:28]  ¹⁴ tn Heb “in rage of hostility with you”; NASB “with wrathful hostility”; NRSV “I will continue hostile to you in fury”; CEV “I’ll get really furious.”

[26:1]  ¹⁵ sn For the literature regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִם, ’elilim), see the literature cited in the note on Lev 19:4. It appears to be a diminutive play on words with אֵל (’el, “god, God”) and, perhaps at the same time, recalls a common Semitic word for “worthless, weak, powerless, nothingness.” Snaith suggests a rendering of “worthless godlings.”

[26:1]  ¹⁶ tn Heb “on.” The “sculpted stone” appears to be some sort of stone with images carved into (see B. A. Levine, Leviticus [JPSTC], 181, and J. E. Hartley, Leviticus [WBC], 449).

[18:22]  ¹⁷ tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.

[18:22]  ¹⁸ tn The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

[19:10]  ¹⁹ tn Heb “And you shall not deal severely with your vineyard.”

[19:14]  ²⁰ tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

[19:14]  ²¹ tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

[7:21]  ²² tn Aram “who are in.”