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(0.50) (Jdg 13:5)

tn Heb “a razor should not go up on his head.”

(0.50) (Jos 22:21)

tn Heb “answered and spoke to the heads of.”

(0.50) (Num 17:3)

tn Heb “one rod for the head of their fathers’ house.”

(0.50) (Gen 2:10)

tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”

(0.49) (Rev 13:1)

sn Whether this means a single name on all seven heads or seven names, one on each head, is not clear.

(0.49) (Joh 19:30)

tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

(0.42) (Psa 139:17)

tn Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.

(0.42) (Psa 109:25)

sn They shake their heads. Apparently shaking the head was a taunting gesture. See also Job 16:4; Ps 22:7; Lam 2:15.

(0.42) (Psa 44:14)

tn Heb “a shaking of the head among the peoples.” Shaking the head was a derisive gesture (see Jer 18:16; Lam 2:15).

(0.42) (Jdg 16:13)

tn Heb “head” (also in the following verse). By metonymy the head is mentioned in the Hebrew text in place of the hair on it.

(0.42) (Num 6:12)

tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

(0.40) (Eph 1:22)

tn Grk “and gave him as head over all things to the church.”

(0.40) (Act 21:24)

sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).

(0.40) (Amo 6:7)

tn Heb “they will go into exile at the head of the exiles.”

(0.40) (Hos 7:2)

tn Heb “and they do not say in their heart”; cf. TEV “It never enters their heads.”

(0.40) (Dan 2:28)

tn Aram “your dream and the visions of your head upon your bed.”

(0.40) (Eze 44:20)

sn The shaving of the head was associated with mourning (Ezek 7:18).

(0.40) (Lam 2:10)

sn Along with putting dirt on one’s head, wearing sackcloth was a sign of mourning.

(0.40) (Isa 15:2)

sn Shaving the head and beard were outward signs of mourning and grief.

(0.40) (Pro 11:26)

tn Heb “for the head of the one who sells.” The term “head” functions as a synecdoche of part (= head) for the whole (= person). The head is here emphasized because it is the “crowning” point of praise. The direct object (“it”) is not in the Hebrew text but is implied.



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