Discovery BoxJoshua 17:14-18
Context17:14 The descendants of Joseph said to Joshua, “Why have you assigned us only one tribal allotment? After all, we have many people, for until now the Lord has enabled us to increase in number.” 1 17:15 Joshua replied to them, “Since you have so many people, 2 go up into the forest and clear out a place to live in the land of the Perizzites and Rephaites, for the hill country of Ephraim is too small for you.” 17:16 The descendants of Joseph said, “The whole hill country 3 is inadequate for us, and the Canaanites living down in the valley in Beth Shean and its surrounding towns and in the Valley of Jezreel have chariots with iron-rimmed wheels.” 4 17:17 Joshua said to the family 5 of Joseph – to both Ephraim and Manasseh: “You have many people and great military strength. You will not have just one tribal allotment. 17:18 The whole hill country 6 will be yours; though it is a forest, you can clear it and it will be entirely yours. 7 You can conquer the Canaanites, though they have chariots with iron-rimmed wheels and are strong.”
Jude 1:1
Context1:1 From Jude, 8 a slave 9 of Jesus Christ and brother of James, 10 to those who are called, wrapped in the love of 11 God the Father and kept for 12 Jesus Christ.
Proverbs 10:22
Context10:22 The blessing 13 from the Lord 14 makes a person rich, 15
[17:14] 1 tn Heb “Why have you given me as an inheritance one lot and one portion, though I am a great people until [the time] which, until now the
[17:15] 2 tn Heb “If you are a great people.”
[17:16] 3 tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.
[17:16] 4 tn Heb “and there are iron chariots among all the Canaanites who live in the land of the valley, to those who are in Beth Shean and its daughters and to those who are in the Valley of Jezreel.” Regarding the translation “chariots with iron-rimmed wheels” see Y. Yadin, The Art of Warfare in Biblical Lands, 255 and R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[17:18] 6 tn The Hebrew text has simply “the hill country,” which must here include the hill country of Ephraim and the forest regions mentioned in v. 15.
[17:18] 7 tn Heb “and its limits will be yours.”
[1:1] 8 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 9 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 10 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 11 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 12 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[10:22] 13 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
[10:22] 14 tn Heb “of the
[10:22] 15 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
[10:22] 16 tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.
