Discovery Box| (0.30) | (Deu 6:17) | 1 tn Heb “the commandments of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy. |
| (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 2:7) | 1 tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here). |
| (0.30) | (Num 36:2) | 1 tn The infinitive construct “to give” serves here as the complement or object of the verb, answering what the Lord had commanded Moses. |
| (0.30) | (Num 34:13) | 1 tn The infinitive forms the direct object of what the Lord commanded. It actually means “to give,” but without an expressed subject may be made passive. |
| (0.30) | (Num 31:54) | 2 tn The purpose of the offering was to remind the Lord to remember Israel. But it would also be an encouragement for Israel as they remembered the great victory. |
| (0.30) | (Num 32:9) | 3 tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve. |
| (0.30) | (Num 23:20) | 2 sn The reference is probably to the first speech, where the Lord blessed Israel. Balaam knows that there is nothing he can do to reverse what God has said. |
| (0.30) | (Num 16:35) | 1 tn For a discussion of the fire of the Lord, see J. C. H. Laughlin, “The Strange Fire of Nadab and Abihu,” JBL 95 (1976): 559-65. |
| (0.30) | (Num 15:38) | 3 sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord. |
| (0.30) | (Num 15:30) | 4 tn The word order in the Hebrew text places “Yahweh” first for emphasis—it is the Lord such a person insults. |
| (0.30) | (Num 14:40) | 3 tn The verb is simply “said,” but it means the place that the Lord said to go up to in order to fight. |
| (0.30) | (Num 13:16) | 1 sn The difference in the names is slight, a change from “he saves” to “the Lord saves.” The Greek text of the OT used Iesoun for Hebrew Yeshua. |
| (0.30) | (Num 12:11) | 1 tn The expression בִּי אֲדֹנִי (bi ʾadoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God. |
| (0.30) | (Num 11:21) | 3 tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord. |
| (0.30) | (Num 5:4) | 1 tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience. |
| (0.30) | (Num 3:39) | 1 tn Here again the Hebrew has “at the mouth of,” meaning in accordance with what the Lord said. So also in v. 51. |
| (0.30) | (Num 1:53) | 1 tn Heb “so that there be no wrath on.” In context this is clearly the divine anger, so “the Lord’s” has been supplied in the translation for clarity. |
| (0.30) | (Lev 19:24) | 1 tn See B. A. Levine, Leviticus (JPSTC), 132, where the translation reads “set aside for jubilation”; a special celebration before the Lord. |
| (0.30) | (Lev 16:12) | 1 tn Heb “and he shall take the fullness of the censer, coals of fire, from on the altar from to the faces of the Lord.” |
