Discovery Box| (0.30) | (1Sa 1:9) | 4 tn The term הֵיכָל (hekhal) often refers to the temple (so ASV, KJV, ESV, NASB, NIV84), however, this story happens well before Solomon built the temple. The Sumerian word “E.GAL” means “big house” and came into Akkadian as “ekallu” referring to a “palace,” “temple” (the god’s palace), or the main room of a private house (CAD E, 52). The term later came into Hebrew as “palace” or “temple.” Considering it’s origin, it is appropriate for the tabernacle which is pictured as God’s dwelling. “Sanctuary” is preferred over “temple” to avoid confusion with Solomon’s temple. |
| (0.30) | (Rut 1:2) | 1 sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light. |
| (0.30) | (Jdg 8:33) | 1 sn Baal Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted. |
| (0.30) | (Jdg 1:7) | 3 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant. |
| (0.30) | (Jos 24:17) | 2 tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.” |
| (0.30) | (Jos 23:15) | 1 tn Heb “and it will be as every good word which the Lord your God spoke to you has come to pass.” |
| (0.30) | (Jos 22:33) | 1 tn Heb “and the word was good in the eyes of the sons of Israel and the sons of Israel blessed God.” |
| (0.30) | (Jos 22:24) | 2 tn Heb “What is there to you and to the Lord God of Israel?” The rhetorical question is sarcastic in tone and anticipates a response, “Absolutely none!” |
| (0.30) | (Jos 14:6) | 1 tn Heb “You know the word which the Lord spoke to Moses, the man of God, because of me and because of you in Kadesh Barnea.” |
| (0.30) | (Jos 9:23) | 1 tn Heb “Now you are cursed and a servant will not be cut off from you, woodcutters and water carriers for the house of my God.” |
| (0.30) | (Jos 4:23) | 1 tn Heb “just as the Lord your God did to the Red Sea when he dried [it] up before us while we crossed over.” |
| (0.30) | (Deu 33:28) | 1 tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security. |
| (0.30) | (Deu 13:6) | 2 tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’” |
| (0.30) | (Deu 12:11) | 1 tn Heb “and it will be (to) the place where the Lord your God chooses to cause his name to dwell you will bring.” |
| (0.30) | (Deu 12:27) | 2 tn Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.30) | (Deu 11:28) | 2 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.30) | (Deu 9:26) | 2 tn Heb “Lord Yahweh” (אֲדֹנָי יְהוִה, ʾadonay yehvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ʾadonay ʾelohim). |
| (0.30) | (Deu 9:10) | 1 sn The very finger of God. This is a double figure of speech (1) in which God is ascribed human features (anthropomorphism) and (2) in which a part stands for the whole (synecdoche). That is, God, as Spirit, has no literal finger nor, if he had, would he write with his finger. Rather, the sense is that God himself—not Moses in any way—was responsible for the composition of the Ten Commandments (cf. Exod 31:18; 32:16; 34:1). |
| (0.30) | (Deu 8:20) | 2 tn Heb “listen to the voice of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.30) | (Deu 8:6) | 1 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
