Joshua 15:8

15:8 It then went up the Valley of Ben Hinnom to the slope of the Jebusites on the south (that is, Jerusalem), ¹  going up to the top of the hill opposite the Valley of Ben Hinnom to the west, which is at the end of the Valley of the Rephaites to the north.

Joshua 15:2

15:2 Their southern border started at the southern tip of the Salt Sea, ² 

Joshua 1:3

1:3 I am handing over to you every place you set foot, as I promised Moses. ³ 

Joshua 1:6

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. ⁴ 

Jeremiah 19:2

19:2 Go out to the part of the Hinnom Valley which is near the entrance of the Potsherd Gate. ⁵  Announce there what I tell you. ⁶ 

Jeremiah 32:35

32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. ⁷  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ ⁸ 

Matthew 5:22

5:22 But I say to you that anyone who is angry with a brother ⁹  will be subjected to judgment. And whoever insults ¹⁰  a brother will be brought before ¹¹  the council, ¹²  and whoever says ‘Fool’ ¹³  will be sent ¹⁴  to fiery hell. ¹⁵ 

[15:8]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ² tn Heb “Their southern border was from the end of the Salt Sea, from the tongue that faces to the south.”

[1:3]  ³ 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 Lord’s decree to Abraham that he would give this land to his descendants.

[1:6]  ⁴ 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.

[19:2]  ⁵ sn The exact location of the Potsherd Gate is unknown since it is nowhere else mentioned in the Hebrew Bible. It is sometimes identified with the Dung Gate mentioned in Neh 2:13; 3:13-14; 12:31 on the basis of the Jerusalem Targum. It is probably called “Potsherd Gate” because that is where the potter threw out the broken pieces of pottery which were no longer of use to him. The Valley of Ben Hinnom has already been mentioned in 7:31-32 in connection with the illicit religious practices, including child sacrifice, which took place there. The Valley of Ben Hinnom (or sometimes Valley of Hinnom) runs along the west and south sides of Jerusalem.

[19:2]  ⁶ tn Heb “the words that I will speak to you.”

[32:35]  ⁷ sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  ⁸ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

[5:22]  ⁹ tc The majority of mss read the word εἰκῇ (eikh, “without cause”) here after “brother.” This insertion has support from א² D L W Θ 0233 Ë^1,13 33 Ï it sy co Ir^lat Or^mss Cyp Cyr. Thus the Western, Caesarean, and Byzantine texttypes all include the word, while the best Alexandrian and some other witnesses (Ì⁶⁴ א* B 1424^mg pc aur vg Or Hier^mss) lack it. The ms evidence favors its exclusion, though there is a remote possibility that εἰκῇ could have been accidentally omitted from these witnesses by way of homoioarcton (the next word, ἔνοχος [enocos, “guilty”], begins with the same letter). An intentional change would likely arise from the desire to qualify “angry,” especially in light of the absolute tone of Jesus’ words. While “without cause” makes good practical sense in this context, and must surely be a true interpretation of Jesus’ meaning (cf. Mark 3:5), it does not commend itself as original.

[5:22]  ¹⁰ tn Grk “whoever says to his brother ‘Raca,’” an Aramaic word of contempt or abuse meaning “fool” or “empty head.”

[5:22]  ¹¹ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹² tn Grk “the Sanhedrin.”

[5:22]  ¹³ tn The meaning of the term μωρός (mwros) is somewhat disputed. Most take it to mean, following the Syriac versions, “you fool,” although some have argued that it represents a transliteration into Greek of the Hebrew term מוֹרֵה (moreh) “rebel” (Deut 21:18, 20; cf. BDAG 663 s.v. μωρός c).

[5:22]  ¹⁴ tn Grk “subjected,” “guilty,” “liable.”

[5:22]  ¹⁵ tn Grk “the Gehenna of fire.”