Discovery Box| (0.02) | (Jdg 13:5) | 3 tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”). |
| (0.02) | (Jdg 9:13) | 1 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question. |
| (0.02) | (Jdg 9:9) | 1 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question. |
| (0.02) | (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). |
| (0.02) | (Deu 33:16) | 2 sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt. |
| (0.02) | (Deu 29:13) | 1 tn Heb “in order to establish you today to him for a people and he will be to you for God.” Verses 10-13 are one long sentence in Hebrew. The translation divides this into two sentences for stylistic reasons. |
| (0.02) | (Deu 27:15) | 2 tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, toʿevah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25. |
| (0.02) | (Deu 25:16) | 1 tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, toʿevah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25. |
| (0.02) | (Deu 16:22) | 1 sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5. |
| (0.02) | (Deu 12:3) | 1 sn Sacred pillars. These are the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5. |
| (0.02) | (Num 27:12) | 4 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would. |
| (0.02) | (Num 27:11) | 1 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God. |
| (0.02) | (Num 25:3) | 1 tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god. |
| (0.02) | (Num 24:1) | 4 tn The word נְחָשִׁים (nekhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things because they are not going to work. God has overruled them. |
| (0.02) | (Num 23:3) | 4 sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples. |
| (0.02) | (Num 22:18) | 3 sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent. |
| (0.02) | (Num 15:31) | 5 sn The point is that the person’s iniquity remains with him—he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable. |
| (0.02) | (Num 15:2) | 2 tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel. |
| (0.02) | (Num 14:17) | 1 tc The form in the text is אֲדֹנָי (ʾadonay), the word that is usually used in place of the tetragrammaton. It is the plural form with the pronominal suffix, and so must refer to God. |
| (0.02) | (Num 14:18) | 3 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain. |
