Discovery Box| (0.31) | (Deu 22:19) | 1 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male. |
| (0.31) | (Deu 22:4) | 4 tn Heb “help him to lift them up.” In keeping with English style the singular is used in the translation, and the referent (“the animal”) has been specified for clarity. |
| (0.31) | (Deu 16:17) | 1 tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third. |
| (0.31) | (Deu 14:24) | 2 tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons because they are redundant. |
| (0.31) | (Deu 13:17) | 1 tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34. |
| (0.31) | (Deu 11:2) | 3 tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter. |
| (0.31) | (Deu 3:5) | 1 tn Or “high walls and barred gates” (NLT); Heb “high walls, gates, and bars.” Since “bars” could be understood to mean “saloons,” the qualifying adjective “locking” has been supplied in the translation. |
| (0.31) | (Deu 2:8) | 2 sn As a geographic feature the rift valley (עֲרָבָה, ʿaravah) extends from the Gulf of Aqaba to Galilee. Traveling up the middle of the rift valley probably would have been the easiest path, at least up to the Dead Sea. |
| (0.31) | (Deu 1:36) | 2 tn Heb “the Lord.” The pronoun (“me”) has been employed in the translation, since it sounds strange to an English reader for the Lord to speak about himself in third person. |
| (0.31) | (Num 34:18) | 2 tn The sentence simply uses לִנְחֹל (linkhol, “to divide, apportion”). It has been taken already to mean “allocate as an inheritance.” Here “assist” may be added since Joshua and Eleazar had the primary work. |
| (0.31) | (Num 31:50) | 2 sn The expression here may include the idea of finding protection from divine wrath, which is so common to Leviticus, but it may also be a thank offering for the fact that their lives had been spared. |
| (0.31) | (Num 27:13) | 3 tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons. |
| (0.31) | (Num 23:20) | 3 tn The verb is the Hiphil of שׁוּב (shuv), meaning “to cause to return.” He cannot return God’s word to him, for it has been given, and it will be fulfilled. |
| (0.31) | (Num 22:17) | 1 tn The construction uses the Piel infinitive כַּבֵּד (kabbed) to intensify the verb, which is the Piel imperfect/cohortative אֲכַבֶּדְךָ (ʾakhabbedekha). The great honor could have been wealth, prestige, or position. |
| (0.31) | (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. |
| (0.31) | (Num 7:13) | 1 tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86. |
| (0.31) | (Num 6:20) | 3 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine. |
| (0.31) | (Num 5:15) | 2 tn The Hebrew word is “jealousy,” which also would be an acceptable translation here. But since the connotation is that suspicion has been raised about the other person, “suspicion” seems to be a better rendering in this context. |
| (0.31) | (Num 5:10) | 1 sn The holy things are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life. |
| (0.31) | (Num 1:53) | 1 tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath. |
