Kejadian 26:28

26:28 They replied, “We could plainly see ¹  that the Lord is with you. So we decided there should be ²  a pact between us ³  – between us ⁴  and you. Allow us to make ⁵  a treaty with you

Keluaran 34:12

34:12 Be careful not to make ⁶  a covenant with the inhabitants of the land where you are going, lest it become a snare ⁷  among you.

Ulangan 7:2

7:2 and he ⁸  delivers them over to you and you attack them, you must utterly annihilate ⁹  them. Make no treaty ¹⁰  with them and show them no mercy!

Yosua 9:7

9:7 The men of Israel said to the Hivites, “Perhaps you live near us. ¹¹  So how can we make a treaty with you?”

Hakim-hakim 2:2

2:2 but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.’ ¹²  But you have disobeyed me. ¹³  Why would you do such a thing? ¹⁴ 

Hakim-hakim 2:1

Confrontation and Repentance at Bokim

2:1 The Lord’s angelic messenger ¹⁵  went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. ¹⁶  I said, ‘I will never break my agreement ¹⁷  with you,

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ¹⁸ Nahash ¹⁹  the Ammonite marched ²⁰  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Samuel 11:1

Saul Comes to the Aid of Jabesh

11:1 ²¹ Nahash ²²  the Ammonite marched ²³  against Jabesh Gilead. All the men of Jabesh Gilead said to Nahash, “Make a treaty with us and we will serve you.”

1 Raja-raja 15:19

15:19 “I want to make a treaty with you, like the one our fathers made. ²⁴  See, I have sent you silver and gold as a present. Break your treaty with King Baasha of Israel, so he will retreat from my land.” ²⁵ 

1 Raja-raja 20:34

20:34 Ben Hadad ²⁶  said, “I will return the cities my father took from your father. You may set up markets ²⁷  in Damascus, just as my father did in Samaria.” ²⁸  Ahab then said, “I want to make a treaty with you before I dismiss you.” ²⁹  So he made a treaty with him and then dismissed him.

Yehezkiel 17:13

17:13 He took one from the royal family, ³⁰  made a treaty with him, and put him under oath. ³¹  He then took the leaders of the land

[26:28]  ¹ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ² tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ³ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁴ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁵ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[34:12]  ⁶ tn The exact expression is “take heed to yourself lest you make.” It is the second use of this verb in the duties, now in the Niphal stem. To take heed to yourself means to watch yourself, be sure not to do something. Here, if they failed to do this, they would end up making entangling treaties.

[34:12]  ⁷ sn A snare would be a trap, an allurement to ruin. See Exod 23:33.

[7:2]  ⁸ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[7:2]  ⁹ tn In the Hebrew text the infinitive absolute before the finite verb emphasizes the statement. The imperfect has an obligatory nuance here. Cf. ASV “shalt (must NRSV) utterly destroy them”; CEV “must destroy them without mercy.”

[7:2]  ¹⁰ tn Heb “covenant” (so NASB, NRSV); TEV “alliance.”

[9:7]  ¹¹ tn Heb “in our midst.”

[2:2]  ¹² tn Heb “their altars.”

[2:2]  ¹³ tn Heb “you have not listened to my voice.”

[2:2]  ¹⁴ tn Heb “What is this you have done?”

[2:1]  ¹⁵ sn See Exod 14:19; 23:20.

[2:1]  ¹⁶ tn Heb “the land that I had sworn to your fathers.”

[2:1]  ¹⁷ tn Or “covenant” (also in the following verse).

[11:1]  ¹⁸ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ¹⁹ sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ²⁰ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[11:1]  ²¹ tc 4QSam^a and Josephus (Ant. 6.68-71) attest to a longer form of text at this point. The addition explains Nahash’s practice of enemy mutilation, and by so doing provides a smoother transition to the following paragraph than is found in the MT. The NRSV adopts this reading, with the following English translation: “Now Nahash, king of the Ammonites, had been grievously oppressing the Gadites and the Reubenites. He would gouge out the right eye of each of them and would not grant Israel a deliverer. No one was left of the Israelites across the Jordan whose right eye Nahash, king of the Ammonites, had not gouged out. But there were seven thousand men who had escaped from the Ammonites and had entered Jabesh-gilead.” This reading should not be lightly dismissed; it may in fact provide a text superior to that of the MT and the ancient versions. But the external evidence for it is so limited as to induce caution; the present translation instead follows the MT. However, for a reasonable case for including this reading in the text see the discussions in P. K. McCarter, I Samuel (AB), 199, and R. W. Klein, 1 Samuel (WBC), 103.

[11:1]  ²² sn The name “Nahash” means “serpent” in Hebrew.

[11:1]  ²³ tn Heb “went up and camped”; NIV, NRSV “went up and besieged.”

[15:19]  ²⁴ tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”

[15:19]  ²⁵ tn Heb “so he will go up from upon me.”

[20:34]  ²⁶ tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.

[20:34]  ²⁷ tn Heb “streets,” but this must refer to streets set up with stalls for merchants to sell their goods. See HALOT 299 s.v. חוּץ.

[20:34]  ²⁸ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[20:34]  ²⁹ tn Heb “I will send you away with a treaty.” The words “Ahab then said” are supplied in the translation. There is nothing in the Hebrew text to indicate that the speaker has changed from Ben Hadad to Ahab. Some suggest adding “and he said” before “I will send you away.” Others prefer to maintain Ben Hadad as the speaker and change the statement to, “Please send me away with a treaty.”

[17:13]  ³⁰ tn Or “descendants”; Heb “seed” (cf. v. 5).

[17:13]  ³¹ tn Heb “caused him to enter into an oath.”