Discovery Box| (0.38) | (Lev 8:27) | 1 sn The “palms” refer to the up-turned hands, positioned in such a way that the articles of the offering could be placed on them. |
| (0.38) | (Lev 8:20) | 2 tn Heb “cut it into its parts.” One could translate here, “quartered it” (J. Milgrom, Leviticus [AB], 1:133; cf. Lev 1:6, 12 above). |
| (0.38) | (Exo 35:10) | 1 tn Heb “wise of heart”; here also “heart” would be a genitive of specification, showing that there were those who could make skillful decisions. |
| (0.38) | (Exo 32:1) | 6 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb. |
| (0.38) | (Exo 30:33) | 2 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless. |
| (0.38) | (Exo 23:7) | 2 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood. |
| (0.38) | (Exo 22:7) | 1 tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery. |
| (0.38) | (Exo 18:23) | 3 tn Heb “to stand.” B. Jacob (Exodus, 501) suggests that there might be a humorous side to this: “you could even do this standing up.” |
| (0.38) | (Exo 3:18) | 4 tn The form used here is the cohortative of הָלַךְ (halakh). It could be a resolve, but more likely before Pharaoh it is a request. |
| (0.38) | (Gen 42:23) | 2 tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language. |
| (0.38) | (Gen 42:7) | 3 tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative. |
| (0.38) | (Gen 39:10) | 1 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כ (kaf). This clause could therefore be taken as temporal. |
| (0.38) | (Gen 31:27) | 3 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?” |
| (0.38) | (Gen 17:9) | 1 tn The imperfect tense could be translated “you shall keep” as a binding command, but the obligatory nuance (“must”) captures the binding sense better. |
| (0.38) | (Gen 13:8) | 1 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle. |
| (0.38) | (Gen 11:6) | 2 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.” |
| (0.38) | (Gen 3:10) | 2 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.” |
| (0.35) | (Luk 21:26) | 1 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293). |
| (0.35) | (Luk 18:34) | 4 sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing. |
| (0.35) | (Luk 12:5) | 2 sn The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell. |
