Discovery Box| (0.22) | (Num 9:14) | 3 tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation. |
| (0.22) | (Num 1:5) | 1 tn The verb is עָמַד (ʿamad, “to stand”). It literally then is, “who will stand with you.” They will help in the count, but they will also serve as leaders as the camp moves from place to place. |
| (0.22) | (Lev 19:14) | 2 tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”). |
| (0.22) | (Lev 18:17) | 2 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.” |
| (0.22) | (Lev 18:22) | 1 tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males. |
| (0.22) | (Lev 2:11) | 1 tn Heb “Every grain offering which you offer to the Lord must not be made leavened.” The noun “leaven” is traditional in English versions (cf. KJV, ASV, NASB, NRSV), but “yeast” is more commonly used today. |
| (0.22) | (Exo 34:11) | 1 tn The covenant duties begin with this command to “keep well” what is being commanded. The Hebrew expression is “keep for you”; the preposition and the suffix form the ethical dative, adding strength to the imperative. |
| (0.22) | (Exo 30:34) | 1 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative. |
| (0.22) | (Exo 23:27) | 3 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1). |
| (0.22) | (Exo 20:25) | 2 tn Heb “of hewn stones.” Gesenius classifies this as an adverbial accusative—“you shall not build them (the stones of the altar) as hewn stones.” The remoter accusative is in apposition to the nearer (GKC 372 §117.kk). |
| (0.22) | (Exo 20:23) | 2 sn U. Cassuto explains that by the understanding of parallelism each of the halves apply to the whole verse, so that “with me” and “for you” concern gods of silver or gods of gold (Exodus, 255). |
| (0.22) | (Exo 20:19) | 1 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking. |
| (0.22) | (Exo 20:9) | 2 tn The imperfect tense has traditionally been rendered as a commandment, “you will labor.” But the point of this commandment is the prohibition of work on the seventh day. The permission nuance of the imperfect works well here. |
| (0.22) | (Exo 19:9) | 3 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31. |
| (0.22) | (Exo 18:19) | 3 tn The form is the perfect tense with the vav (ו) consecutive; following the imperative it will be instruction as well. Since the imperative preceding this had the idea of “continue to be” as you are, this too has that force. |
| (0.22) | (Exo 17:3) | 2 tn The demonstrative pronoun is used as the enclitic form for special emphasis in the question; it literally says, “why is this you have brought us up?” (R. J. Williams, Hebrew Syntax, 24, §118). |
| (0.22) | (Exo 8:21) | 1 tn The construction uses the predicator of nonexistence—אֵין (ʾen, “there is not”)—with a pronominal suffix prior to the Piel participle. The suffix becomes the subject of the clause. Heb “but if there is not you releasing.” |
| (0.22) | (Exo 8:4) | 2 sn The word order of the Hebrew text is important because it shows how the plague was pointedly directed at Pharaoh: “and against you, and against your people, and against all your servants frogs will go up.” |
| (0.22) | (Exo 2:18) | 3 tn The sentence uses a verbal hendiadys construction: מִהַרְתֶּן בֹּא (miharten boʾ, “you have made quick [to] come”). The finite verb functions as if it were an adverb modifying the infinitive, which becomes the main verb of the clause. |
| (0.22) | (Exo 2:20) | 3 tn This uses the demonstrative pronoun as an enclitic, for emphasis (R. J. Williams, Hebrew Syntax, 24, §118). The question reads more literally, “Why [is] this [that] you left him?” |
