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(0.51) (Isa 8:19)

tn Heb “inquire of the ritual pits and of the magicians who chirp and mutter.” The Hebrew word אוֹב (ʾov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (baʿalat ʾov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ʾÔḆ,” JBL 86 (1967): 385-401.

(0.51) (2Ch 33:6)

tn Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (ʾov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (baʿalat ʾov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ʾÔḆ,” JBL 86 (1967): 385-401.

(0.51) (2Ki 21:6)

tn Heb “and he set up a ritual pit, along with conjurers.” The Hebrew אוֹב (ʾov), “ritual pit,” refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַעֲלַת אוֹב (baʿalat ʾov), “owner of a ritual pit.” See H. Hoffner, “Second millennium Antecedents to the Hebrew, ʾÔḆJBL 86 (1967), 385-401.

(0.51) (Num 8:7)

tn The verb is a reflexive (or possibly passive) in this verse, indicating the summary of the process. The ritual steps that have been prescribed will lead to this conclusion. The verb could be treated as a final imperfect (being a perfect with vav [ו] consecutive), and so translated “that they may….” The major difference here is that the ritual made the Levites “clean,” whereas the ritual for the priests made them “holy” or “sanctified” (Lev 8:12).

(0.50) (Act 21:26)

tn That is, after he had undergone ritual cleansing. The aorist passive participle ἁγνισθείς (hagnistheis) has been taken temporally of antecedent action.

(0.50) (Luk 23:27)

tn Or “who were beating their breasts,” implying a ritualized form of mourning employed in Jewish funerals. See the note on the term “women” earlier in this verse.

(0.50) (Mar 5:29)

sn The woman was most likely suffering from a vaginal or uterine hemorrhage, in which case her bleeding would make her ritually unclean.

(0.50) (Zep 3:4)

sn These priests defiled what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26).

(0.50) (Isa 57:5)

tn Heb “inflame yourselves”; NRSV “burn with lust.” This verse alludes to the practice of ritual sex that accompanied pagan fertility rites.

(0.50) (Psa 73:13)

tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

(0.50) (1Sa 28:8)

tn Heb “Use divination for me with the ritual pit and bring up for me the one whom I say to you.”

(0.50) (Num 25:3)

sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.

(0.50) (Lev 10:14)

tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.

(0.50) (Lev 7:19)

tn The word “ceremonially” has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature.

(0.50) (Lev 6:11)

tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness of the place involved is ritual or ceremonial in nature.

(0.50) (Lev 5:2)

tn The word “ceremonially” has been supplied in the translation to clarify that the uncleanness involved is ritual or ceremonial in nature.

(0.50) (Exo 29:37)

tn Once again this is an adverbial accusative of time. Each day for seven days the ritual at the altar is to be followed.

(0.50) (Gen 35:2)

sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

(0.50) (Gen 15:10)

sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15, ” JSOT 19 (1981): 61-78.

(0.47) (Mat 9:11)

sn The issue here is inappropriate associations (on the status of tax collectors see the note at 5:46; the phrase often occurs in the NT in collocation with sinners). Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean because of who he associates with.



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