Discovery Box| (0.11) | (Deu 12:5) | 1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 11:16) | 1 tn Heb “Watch yourselves lest your heart turns and you turn aside and serve other gods and bow down to them.” |
| (0.11) | (Deu 11:12) | 1 tn Heb “seeks.” The statement reflects the ancient belief that God (Baal in Canaanite thinking) directly controlled storms and rainfall. |
| (0.11) | (Deu 11:12) | 2 tn Heb “the eyes of the Lord your God are continually on it” (so NIV); NASB, NRSV “always on it.” |
| (0.11) | (Deu 9:23) | 2 tn Heb “the mouth of the Lord your God,” that is, against the commandment that he had spoken. |
| (0.11) | (Deu 7:19) | 3 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 7:6) | 2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 7:2) | 1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 6:14) | 1 tn Heb “from the gods.” The demonstrative pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 5:33) | 1 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 4:3) | 2 tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (0.11) | (Deu 3:24) | 1 tn Heb “Lord Yahweh.” The phrase אֲדֹנָי יְהוִה (ʾadonay yehvih) is customarily rendered by Jewish tradition as “Lord God.” |
| (0.11) | (Deu 1:31) | 1 tn Heb “the Lord your God.” The pronoun (“him”) has been employed in the translation for stylistic reasons. |
| (0.11) | (Deu 1:21) | 1 tn Heb “the Lord your God.” The pronoun (“he”) has been used in the translation for stylistic reasons, to avoid repetition. |
| (0.11) | (Num 13:32) | 1 tn Or “an evil report,” i.e., one that was a defamation of the grace of God. |
| (0.11) | (Exo 23:20) | 2 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do. |
| (0.11) | (Exo 22:20) | 2 tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s to do with as he liked. What was put under the ban was for God alone, either for his service or for his judgment. But it was out of human control. Here the verb is saying that the person will be utterly destroyed. |
| (0.11) | (Exo 21:12) | 1 sn The underlying point of this section remains vital today: The people of God must treat all human life as sacred. |
| (0.11) | (Exo 20:20) | 1 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would. |
| (0.11) | (Exo 14:17) | 3 tn For the comments on this verb see the discussion in v. 4. God would get glory by defeating Egypt. |
