Discovery Box| (0.25) | (Num 14:28) | 1 sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it. |
| (0.25) | (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. |
| (0.25) | (Lev 22:18) | 1 tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c). |
| (0.25) | (Lev 22:4) | 1 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147). |
| (0.25) | (Lev 17:3) | 2 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 22:18, etc.). See the note on Lev 15:2. |
| (0.25) | (Lev 15:2) | 1 tn Heb “Man man.” The duplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c). |
| (0.25) | (Exo 39:43) | 2 tn The deictic particle draws attention to what he saw in such a way as to give the reader Moses’ point of view and a sense of his pleasure: “and behold, they….” |
| (0.25) | (Exo 33:16) | 1 sn See W. Brueggemann, “The Crisis and Promise of Presence in Israel,” HBT 1 (1979): 47-86; and N. M. Waldman, “God’s Ways—A Comparative Note,” JQR 70 (1979): 67-70. |
| (0.25) | (Exo 30:16) | 4 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.” |
| (0.25) | (Exo 19:21) | 1 tn The imperative הָעֵד (haʿed) means “charge” them—put them under oath, or solemnly warn them. God wished to ensure that the people would not force their way past the barriers that had been set out. |
| (0.25) | (Exo 16:10) | 3 tn The verb is the Niphal perfect of the verb “to see”—“it was seen.” But the standard way of translating this form is from the perspective of Yahweh as subject—“he appeared.” |
| (0.25) | (Exo 15:23) | 5 tn The עַל־כֵּן (ʿal ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place—but they certainly could have. |
| (0.25) | (Exo 15:11) | 1 tn The question is of course rhetorical; it is a way of affirming that no one is comparable to God. See C. J. Labuschagne, The Incomparability of Yahweh in the Old Testament, 22, 66-67, and 94-97. |
| (0.25) | (Gen 44:9) | 1 tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants. |
| (0.25) | (Gen 33:12) | 2 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.” |
| (0.25) | (Gen 30:11) | 2 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse. |
| (0.25) | (Gen 27:42) | 3 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac. |
| (0.25) | (Gen 27:3) | 1 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”). |
| (0.25) | (Gen 25:22) | 2 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children. |
| (0.25) | (Gen 24:50) | 2 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will. |
