Discovery Box| (0.35) | (Job 9:14) | 3 sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking), but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence. |
| (0.35) | (Job 6:12) | 1 sn The questions imply negative answers. Job is saying that it would take great strength to hold up under these afflictions, but he is only flesh and bone. The sufferings have almost completely overwhelmed him. To endure all of this to the end he would need a strength he does not have. |
| (0.35) | (Job 1:11) | 2 sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity. |
| (0.35) | (Job 1:4) | 4 tn The use of קָרָא (qaraʾ, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26). |
| (0.35) | (Job 1:5) | 3 tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5). |
| (0.35) | (Est 3:10) | 1 sn Possessing the king’s signet ring would enable Haman to act with full royal authority. The king’s ring would be used to impress the royal seal on edicts, making them as binding as if the king himself had enacted them. |
| (0.35) | (2Ch 36:21) | 3 sn According to Lev 25:4, the land was to remain uncultivated every seventh year. Lev 26:33-35 warns that the land would experience a succession of such sabbatical rests if the people disobeyed God, for he would send them away into exile. |
| (0.35) | (2Ki 19:21) | 2 sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it. |
| (0.35) | (2Ki 10:1) | 2 tn Heb “to the officers of Jezreel, the elders, and to the guardians of Ahab, saying.” It is not certain why the officials of Jezreel would be in Samaria. They may have fled there after they heard what happened to Joram and before Jehu entered the city. They would have had time to flee while Jehu was pursuing Ahaziah. |
| (0.35) | (2Ki 7:2) | 3 tn Heb “the Lord was making holes in the sky, could this thing be?” Opening holes in the sky would allow the waters stored up there to pour to the earth and assure a good crop. But, the officer argues, even if this were to happen, it would take a long time to grow and harvest the crop. |
| (0.35) | (1Ki 5:9) | 1 tn Heb “I will place them [on? as?] rafts in the sea to the place where you designate to me.” This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port. |
| (0.35) | (Rut 2:8) | 5 sn The female workers would come along behind those who cut the grain and bundle it up. Staying close to the female workers allowed Ruth to collect more grain than would normally be the case (see O. Borowski, Agriculture in Iron Age Israel, 61, and F. W. Bush, Ruth, Esther [WBC], 121). |
| (0.35) | (Jdg 6:11) | 4 sn Threshing wheat in a winepress. One would normally thresh wheat at the threshing floor outside the city. Animals and a threshing sledge would be employed. Because of the Midianite threat, Gideon was forced to thresh with a stick in a winepress inside the city. For further discussion see O. Borowski, Agriculture in Iron Age Israel, 63. |
| (0.35) | (Jos 2:12) | 1 sn To swear an oath in the Lord’s name would make the Lord the witness and guarantor of the promise attached to the oath. If the person making the oath should go back on the promise, the Lord would judge him for breaking the contract. |
| (0.35) | (Num 18:22) | 1 tn The Hebrew text uses the infinitive construct of the verb “to bear” with the preposition ל (lamed) to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin. |
| (0.35) | (Num 11:29) | 2 tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty. |
| (0.35) | (Num 8:2) | 2 tn The imperfect tense forms part of the instruction, and so the translation has to indicate that. The instruction would seem obvious, but the light was to shine in the area immediately in front of the lampstand, so that it would illumine the way and illumine the table that was across the room (hence, “in front of”). |
| (0.35) | (Num 4:26) | 2 tn The work of these people would have been very demanding, since the size and weight of the various curtains and courtyard hangings would have been great. For a detailed discussion of these, see the notes in the book of Exodus on the construction of the items. |
| (0.35) | (Lev 15:12) | 1 tn The Hebrew term כְּלִי (keli) can mean “vessel” (v. 12a) or “utensil, implement, article” (v. 12b). An article of clay would refer to a vessel or container of some sort, while one made of wood would refer to some kind of tool or instrument. |
| (0.35) | (Exo 32:32) | 1 tn The apodosis is not expressed; it would be understood as “good.” It is not stated because of the intensity of the expression (the figure is aposiopesis, a sudden silence). It is also possible to take this first clause as a desire and not a conditional clause, rendering it “Oh that you would forgive!” |
