Discovery Box| (0.25) | (Deu 27:10) | 1 tn Heb “listen to the voice of the Lord your God.” Here “listen” (NAB “hearken”) means “obey” (cf. KJV, ASV, NASB). The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.25) | (Deu 21:12) | 1 sn This requirement for the woman to shave her head may symbolize the putting away of the old life and customs in preparation for being numbered among the people of the Lord. The same is true for the two following requirements. |
| (0.25) | (Deu 18:21) | 2 tn Heb “know the word which the Lord has not spoken.” The issue here is not understanding the meaning of the message, but distinguishing a genuine prophetic word from a false one. |
| (0.25) | (Deu 18:5) | 1 tc Smr and some Greek texts add “before the Lord your God” to bring the language into line with a formula found elsewhere (Deut 10:8; 2 Chr 29:11). This reading is not likely to be original, however. |
| (0.25) | (Deu 11:4) | 3 tn Heb “and the Lord destroyed them to this day” (cf. NRSV); NLT “he has kept them devastated to this very day.” The translation uses the verb “annihilated” to indicate the permanency of the action. |
| (0.25) | (Deu 6:15) | 1 tn Heb “lest the anger of the Lord your God be kindled against you and destroy you from upon the surface of the ground.” Cf. KJV, ASV “from off the face of the earth.” |
| (0.25) | (Deu 4:20) | 2 tn Heb “to be his people of inheritance.” The Lord compares his people to valued property inherited from one’s ancestors and passed on to one’s descendants. |
| (0.25) | (Deu 1:36) | 1 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the Lord’s power (Num 13:6, 8, 16, 30; 14:30, 38). |
| (0.25) | (Num 21:28) | 1 tc Some scholars emend to בָּלְעָה (balʿah), reading “and devoured,” instead of בַּעֲלֵי (baʿale, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands. |
| (0.25) | (Num 18:14) | 1 tn The “ban” (חֵרֶם, kherem) in Hebrew describes that which is exclusively the Lord’s, either for his sanctuary use, or for his destruction. It seems to refer to an individual’s devoting something freely to God. |
| (0.25) | (Num 16:19) | 1 tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated). |
| (0.25) | (Num 16:21) | 1 tn The verb is הִבָּדְלוּ (hibbadelu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord. |
| (0.25) | (Num 12:7) | 1 sn The title “my servant” or “servant of the Lord” is reserved in the Bible for distinguished personages, people who are truly spiritual leaders, like Moses, David, Hezekiah, and also the Messiah. Here it underscores Moses’ obedience. |
| (0.25) | (Num 11:28) | 4 sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let others share the burden of leadership. |
| (0.25) | (Num 6:2) | 5 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.” |
| (0.25) | (Num 3:12) | 1 tn The particle הִנֵּה (hinneh) here carries its deictic force, calling attention to the fact that is being declared. It is underscoring the fact that the Lord himself chose Levi. |
| (0.25) | (Lev 26:9) | 1 tn Heb “cause to arise,” but probably used here for the Lord’s intention of confirming or maintaining the covenant commitment made at Sinai. Cf. KJV “establish”; NASB “will confirm”; NAB “carry out”; NIV “will keep.” |
| (0.25) | (Lev 16:13) | 2 tn Heb “and he will not die,” but it is clear that the purpose for the incense cloud was to protect the priest from death in the presence of the Lord (cf. vv. 1-2 above). |
| (0.25) | (Lev 7:36) | 2 tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there). |
| (0.25) | (Lev 4:22) | 3 tn Heb “and does one from all the commandments of the Lord his God which must not be done”; cf. NRSV “ought not to be done”; NIV “does what is forbidden in any of the commands.” |
