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(0.36) (Num 14:17)

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.

(0.36) (Num 14:9)

tn Heb “their shade.” The figure compares the shade from the sun with the protection from the enemy. It is also possible that the text is alluding to their deities here.

(0.36) (Num 13:17)

tn The instructions had them first go up into the southern desert of the land, and after passing through that, into the hill country of the Canaanites. The text could be rendered “into the Negev” as well as “through the Negev.”

(0.36) (Num 12:2)

tn Now the text changes to use a plural form of the verb. The indication is that Miriam criticized the marriage, and then the two of them raised questions about his sole leadership of the nation.

(0.36) (Num 11:18)

tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

(0.36) (Num 10:2)

tn The Hebrew text uses what is called the “ethical dative”—“make [for] you two trumpets.” It need not be translated, but can simply be taken to underscore the direct imperative.

(0.36) (Num 9:14)

tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

(0.36) (Num 8:4)

tn The Hebrew text literally has “and this is the work of the lampstand,” but that rendering does not convey the sense that it is describing how it was made.

(0.36) (Num 4:4)

tn The Hebrew text simply has “the holy of holies,” or “the holy of the holy things” (קֹדֶשׁ הַקֳּדָשִׁים, qodesh haqqodashim). The context indicates that this refers to all the sacred furnishings.

(0.36) (Num 3:33)

tn The Hebrew text has “these they the families of Merari.” The independent personal pronoun has an anaphoric use, somewhat equivalent to the copula “and” (see R. J. Williams, Hebrew Syntax, 23, §115).

(0.36) (Num 1:16)

tc The Hebrew text has אַלְפֵי (ʾalfe, “thousands of”). There is some question over this reading in the MT, however. The community groups that have these leaders were larger tribes, but there is little certainty about the size of the divisions.

(0.36) (Num 1:18)

tn The verb is supplied. The Hebrew text simply has “in/with the number of names of those who are twenty years old and higher according to their skulls.”

(0.36) (Num 1:45)

tn Literally the text has, “and all the numbered of the Israelites were according to their families.” The verb in the sentence is actually without a complement (see v. 46).

(0.36) (Num 1:53)

tc Instead of “wrath” the Greek text has “sin,” focusing the emphasis on the human error and not on the wrath of God. This may have been a conscious change to explain the divine wrath.

(0.36) (Lev 9:19)

tn The text here has only the participle “the cover” or “that which covers,” which is elliptical for “the fat which covers the entrails” (see Lev 3:3, 9, 14; 7:3).

(0.36) (Lev 7:14)

tn Here the Hebrew text reads “offering” (קָרְבָּן, qorban), not “grain offering” (מִנְחָה, minkhah), but in this context the term refers once again to the list in 7:12.

(0.36) (Lev 3:1)

tn Heb “if a male if a female, perfect he shall present it before the Lord.” The “or” in the present translation (and most other English versions) is not present in the Hebrew text here, but see v. 6 below.

(0.36) (Lev 2:2)

tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

(0.36) (Exo 37:21)

tn As in Exod 26:35, the translation of “first” and “next” and “third” is interpretive because the text simply says “under two branches” in each of three places.

(0.36) (Exo 38:12)

tn The text simply has “their posts ten and their bases ten”; this may be added here as a circumstantial clause with the main sentence in order to make sense out of the construction.



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