Discovery Box| (0.31) | (Lev 26:37) | 2 tn The term rendered “to stand up” is a noun, not an infinitive. It occurs only here and appears to designate someone who would take a powerful stand for them against their enemies. |
| (0.31) | (Lev 25:28) | 3 tn Heb “will be in the hand of.” This refers to the temporary control of the one who purchased its produce until the next Year of Jubilee, at which time it would revert to the original owner. |
| (0.31) | (Lev 25:6) | 2 tn A “resident who stays” would be a foreign person who was probably residing as another kind of laborer in the household of a landowner (B. A. Levine, Leviticus [JPSTC], 170-71). See v. 35 below. |
| (0.31) | (Lev 23:13) | 4 tn Heb “wine, one-fourth of the hin.” A pre-exilic hin is about 3.6 liters (= ca. 1 gallon), so one-fourth of a hin would be about 1 quart (1 liter). |
| (0.31) | (Lev 18:17) | 2 tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.” |
| (0.31) | (Lev 18:10) | 1 sn That is, to have sexual relations with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above). |
| (0.31) | (Lev 13:2) | 4 tn Heb “shiny spot” or “white spot,” but to render this term “white spot” in this chapter would create redundancy in v. 4 where the regular term for “white” occurs alongside this word for “bright spot.” |
| (0.31) | (Lev 8:31) | 1 tn Several major ancient versions have the passive form of the verb (see BHS v. 31 note c; cf. Lev 8:35; 10:13). In that case we would translate, “just as I was commanded.” |
| (0.31) | (Exo 36:10) | 1 tn The verb is singular since it probably is referring to Bezalel, but since he would not do all the work himself, it may be that the verbs could be given a plural subject: “they joined.” |
| (0.31) | (Exo 36:5) | 1 tn The construction uses the verbal hendiadys: מַרְבִּים לְהָבִיא (marbim lehaviʾ) is the Hiphil participle followed (after the subject) by the Hiphil infinitive construct. It would read, “they multiply…to bring,” meaning, “they bring more” than is needed. |
| (0.31) | (Exo 35:24) | 1 tn This translation takes “offering” as an adverbial accusative explaining the form or purpose of their bringing things. It could also be treated as the direct object, but that would seem unnecessarily repetitive. |
| (0.31) | (Exo 34:23) | 3 tn Here the divine name reads in Hebrew הָאָדֹן יְהוָה (haʾadon yehvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions render this phrase “Lord God.” |
| (0.31) | (Exo 34:10) | 2 tn The verb here is בָּרָא (baraʾ, “to create”). The choice of this verb is to stress that these wonders would be supernaturally performed, for the verb is used only with God as the subject. |
| (0.31) | (Exo 32:12) | 4 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive. |
| (0.31) | (Exo 31:1) | 1 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work—close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom. |
| (0.31) | (Exo 29:43) | 1 tn The verb now is a Niphal perfect from the same root, with a vav (ו) consecutive. It simply continues the preceding verb, announcing now that he would meet the people. |
| (0.31) | (Exo 28:43) | 3 tn The text has וְלאֹ־יִשְׂאוּ עָוֹן וָמֵתוּ (veloʾ yiseʾu ʿavon vametu). The imperfect tense here introduces a final clause, yielding a purpose or result translation (“in order that” or “so that”). The last verb is the perfect tense with the vav consecutive, and so it too is equal to a final imperfect—but it would show the result of bearing the iniquity. The idea is that if they approached the holy things with a lack of modesty, perhaps like the pagans who have nakedness and sexuality as part of the religious ritual, they would pollute the holy things, and it would be reckoned to them for iniquity and they would die. |
| (0.31) | (Exo 28:35) | 3 sn God would hear the bells and be reminded that this priest was in his presence representing the nation and that the priest had followed the rules of the sanctuary by wearing the appropriate robes with their attachments. |
| (0.31) | (Exo 28:32) | 2 tn The “mouth of its head” probably means its neck; it may be rendered “the opening for the head,” except the pronominal suffix would have to refer to Aaron, and that is not immediately within the context. |
| (0.31) | (Exo 28:10) | 2 tn Heb “according to their begettings” (the major word in the book of Genesis). What is meant is that the names would be listed in the order of their ages. |
