Discovery Box| (0.40) | (Jos 9:2) | 1 tn Heb “they gathered together to fight against Joshua and Israel [with] one mouth.” |
| (0.40) | (Jos 8:33) | 4 tn Heb “as Moses, the Lord’s servant, commanded to bless the people, Israel, formerly.” |
| (0.40) | (Jos 7:1) | 4 tn Heb “the anger of the Lord burned against the sons of Israel.” |
| (0.40) | (Jos 3:7) | 1 tn Or more literally, “to exalt you in the eyes of all Israel.” |
| (0.40) | (Jos 2:2) | 2 tn Heb “men have come here tonight from the sons of Israel.” |
| (0.40) | (Deu 33:2) | 2 tn Heb “him”; the referent (Israel) has been specified in the translation for clarity. |
| (0.40) | (Deu 21:8) | 2 tn Heb “and do not place innocent blood in the midst of your people Israel.” |
| (0.40) | (Deu 13:14) | 1 tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village. |
| (0.40) | (Num 34:6) | 1 tn The word for west is simply “sea,” because the sea is west of Israel. |
| (0.40) | (Num 21:22) | 1 tn The Hebrew text uses the singular in these verses to match the reference to “Israel.” |
| (0.37) | (Deu 33:26) | 2 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275. |
| (0.37) | (Deu 4:34) | 1 tn The translation assumes the reference is to Israel’s God in which case the point is this: God’s intervention in Israel’s experience is unique in the sense that he has never intervened in such power for any other people on earth. The focus is on the uniqueness of Israel’s experience. Some understand the divine name here in a generic sense, “a god,” or “any god.” In this case God’s incomparability is the focus (cf. v. 35, where this theme is expressed). |
| (0.35) | (Eph 2:12) | 1 tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.” |
| (0.35) | (Act 15:7) | 3 sn God chose. The theme of God’s sovereign choice is an important point because 1st century Jews believed Israel’s unique position and customs were a reflection of God’s choice. |
| (0.35) | (Act 13:23) | 3 sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus. |
| (0.35) | (Zep 3:12) | 2 sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer. |
| (0.35) | (Amo 5:5) | 2 sn To worship at Beer Sheba, northern worshipers had to journey down (i.e., cross the border) between Israel and Judah. Apparently, the popular religion of Israel for some included pilgrimage to holy sites in the South. |
| (0.35) | (Hos 14:2) | 3 sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin. |
| (0.35) | (Hos 4:19) | 1 tn Heb “their altars” (so NAB, NRSV) or “their sacrifices” (so KJV, NASB, NIV). Here זִבְחוֹתָם (zivkhotam, “altars; sacrifices”) is a metonymy of association for Israel’s apostate, idolatrous Baal worship. |
| (0.35) | (Hos 2:13) | 3 tn The accusative direct-object pronoun וְאֹתִי (veʾoti, “me”) is emphatic in the word order of this clause (cf. NIV “but me she forgot”), emphasizing the heinous inappropriateness of Israel’s departure from the Lord. |
