Your search for "By" did not find any bible verses that matched.
Discovery Box| (0.30) | (Deu 13:13) | 3 tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2. |
| (0.30) | (Deu 13:1) | 1 tn Heb “or a dreamer of dreams” (so KJV, ASV, NASB). The difference between a prophet (נָבִיא, naviʾ) and one who foretells by dreams (חֹלֵם, kholem) was not so much one of office—for both received revelation by dreams (cf. Num 12:6)—as it was of function or emphasis. The prophet was more a proclaimer and interpreter of revelation whereas the one who foretold by dreams was a receiver of revelation. In later times the role of the one who foretold by dreams was abused and thus denigrated as compared to that of the prophet (cf. Jer 23:28). |
| (0.30) | (Deu 11:10) | 2 tn Heb “with your foot” (so NASB, NLT). There is a two-fold significance to this phrase. First, Egypt had no rain so water supply depended on human efforts at irrigation. Second, the Nile was the source of irrigation waters but those waters sometimes had to be pumped into fields and gardens by foot-power, perhaps the kind of machinery (Arabic shaduf) still used by Egyptian farmers (see C. Aldred, The Egyptians, 181). Nevertheless, the translation uses “by hand,” since that expression is the more common English idiom for an activity performed by manual labor. |
| (0.30) | (Deu 9:26) | 2 tn Heb “Lord Yahweh” (אֲדֹנָי יְהוִה, ʾadonay yehvih). The phrase is customarily rendered by Jewish tradition as “Lord God” (אֲדֹנָי אֱלֹהִים, ʾadonay ʾelohim). |
| (0.30) | (Deu 9:7) | 1 tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (ʾal tishkakh, “do not forget”), Moses makes a most emphatic plea. |
| (0.30) | (Deu 7:26) | 4 tn Heb “detesting you must detest and abhorring you must abhor.” Both verbs are preceded by a cognate infinitive absolute indicating emphasis. |
| (0.30) | (Deu 7:8) | 7 sn Redeeming you from the place of slavery. The Hebrew verb translated “redeeming” (from the root פָּדָה, padah) has the idea of redemption by the payment of a ransom. The initial symbol of this was the Passover lamb, offered by Israel to the Lord as ransom in exchange for deliverance from bondage and death (Exod 12:1-14). Later, the firstborn sons of Israel, represented by the Levites, became the ransom (Num 3:11-13). These were all types of the redemption effected by the death of Christ who described his atoning work as “a ransom for many” (Matt 20:28; cf. 1 Pet 1:18). |
| (0.30) | (Deu 5:16) | 1 tn The imperative here means, literally, “regard as heavy” (כַּבֵּד, kabbed). The meaning is that great importance must be ascribed to parents by their children. |
| (0.30) | (Deu 5:15) | 1 tn Heb “by a strong hand and an outstretched arm,” the hand and arm symbolizing divine activity and strength. Cf. NLT “with amazing power and mighty deeds.” |
| (0.30) | (Deu 3:14) | 3 sn Havvoth Jair. The Hebrew name means “villages of Jair,” the latter being named after a son (i.e., descendant) of Manasseh who took the area by conquest. |
| (0.30) | (Deu 3:11) | 7 tn Heb “by the cubit of man.” This probably refers to the “short” or “regular” cubit of approximately 18 in (45 cm). |
| (0.30) | (Deu 2:30) | 1 tc The translation follows the LXX in reading the first person pronoun. The MT, followed by many English versions, has a second person masculine singular pronoun, “your.” |
| (0.30) | (Deu 2:23) | 1 sn Avvites. Otherwise unknown, these people were probably also Anakite (or Rephaite) giants who lived in the lower Mediterranean coastal plain until they were expelled by the Caphtorites. |
| (0.30) | (Deu 2:20) | 2 sn Zamzummites. Just as the Moabites called Rephaites by the name Emites, the Ammonites called them Zamzummites (or Zazites; Gen 14:5). |
| (0.30) | (Deu 2:7) | 5 tn Heb “the Lord your God has.” This has been replaced in the translation by the first person pronoun (“I”) in keeping with English style. |
| (0.30) | (Deu 1:8) | 3 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land. |
| (0.30) | (Num 28:2) | 3 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object. |
| (0.30) | (Num 26:39) | 1 tc With the exception of a few manuscripts the MT has Shephupham. The spelling in the translation above is supported by Smr and the ancient versions. |
| (0.30) | (Num 25:13) | 1 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions. |
| (0.30) | (Num 24:21) | 1 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra. |
