Discovery Box| (0.31) | (Jdg 5:20) | 2 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnakh (colon divider) and read the colon as indicated in the translation. |
| (0.31) | (Jdg 2:19) | 3 sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17). |
| (0.31) | (Jdg 2:16) | 1 tn Or more traditionally, “judges” (also in vv. 17, 18 [3x], 19). Since these figures carried out more than a judicial function, also serving as rulers and (in several instances) as military commanders, the translation uses the term “leaders.” |
| (0.31) | (Deu 21:1) | 1 tn Heb “slain [one].” The term חָלָל (khalal) suggests something other than a natural death (cf. Num 19:16; 23:24; Jer 51:52; Ezek 26:15; 30:24; 31:17-18). |
| (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 14:19) | 1 tn The term עוֹף (ʿof) refers to winged creatures more broadly than “birds” and is repeated in v. 20. Here “swarming winged things” (שֶׁרֶץ הָעוֹף, sherets haʿof) most likely refers to “insects.” |
| (0.31) | (Deu 8:3) | 5 sn Jesus quoted this text to the devil in the midst of his forty-day fast to make the point that spiritual nourishment is incomparably more important than mere physical bread (Matt 4:4; cf. Luke 4:4). |
| (0.31) | (Deu 4:32) | 1 tn The Hebrew term אָדָם (ʾadam) may refer either to Adam or, more likely, to “man” in the sense of the human race (“mankind,” “humankind”). The idea here seems more universal in scope than reference to Adam alone would suggest. |
| (0.31) | (Deu 1:16) | 1 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT). |
| (0.31) | (Num 31:15) | 1 tn The verb is the Piel perfect of the word חָיָה (khayah, “to live”). In the Piel stem it must here mean “preserve alive,” or “allow to live,” rather than make alive. |
| (0.31) | (Num 23:3) | 1 tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle. |
| (0.31) | (Num 15:26) | 1 tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same. |
| (0.31) | (Num 11:15) | 1 tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his. |
| (0.31) | (Num 11:1) | 3 tn Heb “it was evil in the ears of the Lord.” The word רַע (raʿ) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him. |
| (0.31) | (Num 3:24) | 1 tn The vav (ו) disjunctive on the noun at the beginning of the verse here signals a greater emphasis on the individual rather than another item in the numbering of the clans. |
| (0.31) | (Lev 27:19) | 1 tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. |
| (0.31) | (Lev 25:30) | 2 tn Heb “the house which [is] in the city which to it [is] a wall.” The Kethib has לֹא (loʾ, “no, not”) rather than לוֹ (lo, “to it”) which is the Qere. |
| (0.31) | (Lev 22:5) | 3 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.” |
| (0.31) | (Lev 19:27) | 1 tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT. |
| (0.31) | (Lev 15:28) | 1 tn Heb “And if….” Although this clause is parallel to v. 13 above, it begins with וְאִם (veʾim, “and if”) here rather than וְכִי (vekhi, “and when/if”) there. |
