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Discovery Box| (0.35) | (Lev 5:15) | 6 tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context. |
| (0.35) | (Lev 5:15) | 4 tn Here the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (ʾasham; see J. Milgrom, Leviticus [AB], 1:303). |
| (0.35) | (Lev 5:6) | 1 tn In this context the word for “guilt” (אָשָׁם, ʾasham) refers to the “penalty” for incurring guilt, the so-called consequential אָשָׁם (J. Milgrom, Leviticus [AB], 1:303; cf. the note on Lev 5:1). |
| (0.35) | (Exo 36:38) | 2 sn For a good summary of the differences between the instruction section and the completion section, and the reasons for the changes and the omissions, see B. Jacob, Exodus, 1022-23. |
| (0.35) | (Exo 29:29) | 2 tn This form is a Piel infinitive construct with the preposition ל (lamed). It literally reads “for filling the hands,” the idiom used throughout this chapter for ordination or installation. Here too it has a parallel use of purpose or result. |
| (0.35) | (Exo 28:2) | 1 sn The genitive “holiness” is the attribute for “garments”—“garments of holiness.” The point of the word “holy” is that these garments would be distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry. |
| (0.35) | (Exo 21:26) | 3 sn Interestingly, the verb used here for “let him go” is the same verb throughout the first part of the book for “release” of the Israelites from slavery. Here, an Israelite will have to release the injured slave. |
| (0.35) | (Exo 21:25) | 1 sn The text now introduces the Lex Talionis with cases that were not likely to have applied to the situation of the pregnant woman. See K. Luke, “Eye for Eye, Tooth for Tooth,” Indian Theological Studies 16 (1979): 326-43. |
| (0.35) | (Exo 17:1) | 6 tn Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” (GKC 353-54 §115.c). |
| (0.35) | (Exo 16:23) | 2 tn The technical expression is now used: שַׁבַּת־קֹדֶשׁ (shabbat qodesh, “a holy Sabbath”) meaning a “cessation of/for holiness” for Yahweh. The rest was to be characterized by holiness. |
| (0.35) | (Exo 14:16) | 1 tn The conjunction plus pronoun (“and you”) is emphatic—“and as for you”—before the imperative “lift up.” In contrast, v. 17 begins with “and as for me, I….” |
| (0.35) | (Exo 10:4) | 2 tn One of the words for “locusts” in the Bible is אַרְבֶּה (ʾarbeh), which comes from רָבָה (ravah, “to be much, many”). It was used for locusts because of their immense numbers. |
| (0.35) | (Exo 7:15) | 1 tn The clause begins with הִנֵּה (hinneh); here it provides the circumstances for the instruction for Moses—he is going out to the water so go meet him. A temporal clause translation captures the connection between the clauses. |
| (0.35) | (Exo 4:23) | 2 tn The Piel infinitive serves as the direct object of the verb, answering the question of what Pharaoh would refuse to do. The command and refusal to obey are the grounds for the announcement of death for Pharaoh’s son. |
| (0.35) | (Gen 47:4) | 2 tn Heb “for there is no.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons. |
| (0.35) | (Gen 42:12) | 1 tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity. |
| (0.35) | (Gen 38:15) | 1 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan. |
| (0.35) | (Gen 37:13) | 3 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons. |
| (0.35) | (Gen 37:11) | 2 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons. |
| (0.35) | (Gen 33:15) | 2 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons. |
