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Discovery Box| (0.25) | (Jdg 3:2) | 1 tn The Hebrew syntax of v. 2 is difficult. The Hebrew text reads literally, “only in order that the generations of the Israelites might know, to teach them war—only those who formerly did not know them.” |
| (0.25) | (Jdg 1:21) | 2 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7). |
| (0.25) | (Jos 15:63) | 2 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7). |
| (0.25) | (Jos 5:4) | 1 tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the wilderness in the way when they went out from Egypt.” |
| (0.25) | (Deu 26:5) | 2 sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42). |
| (0.25) | (Deu 24:19) | 2 tn Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1-13). |
| (0.25) | (Deu 22:19) | 1 tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male. |
| (0.25) | (Deu 21:21) | 2 tc Some LXX traditions read הַנִּשְׁאָרִים (hannishʾarim, “those who remain”) for the MT’s יִשְׂרָאֵל (yisraʾel, “Israel”), understandable in light of Deut 19:20. However, the more difficult reading found in the MT is more likely original. |
| (0.25) | (Deu 18:10) | 1 tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31. |
| (0.25) | (Deu 10:18) | 1 tn Or “who executes justice for” (so NAB, NRSV); NLT “gives justice to.” Cf. Exod 22:21; Lev 19:33-34; Deut 24:14, 17; 27:19. |
| (0.25) | (Deu 8:15) | 2 tn Heb “the one who brought out for you water.” In the Hebrew text this continues the preceding sentence, but the translation begins a new sentence here for stylistic reasons. |
| (0.25) | (Deu 7:9) | 2 tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (berit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”). |
| (0.25) | (Deu 5:20) | 1 tn Heb “your neighbor.” Clearly this is intended generically, however, and not to be limited only to those persons who live nearby (frequently the way “neighbor” is understood in contemporary contexts). So also in v. 20. |
| (0.25) | (Num 35:19) | 1 tn The participle גֹּאֵל (goʾel) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs. |
| (0.25) | (Num 26:59) | 1 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive. |
| (0.25) | (Num 25:2) | 1 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual. |
| (0.25) | (Num 20:24) | 2 tn The verb is in the second person plural form, and so it is Moses and Aaron who rebelled, and so now because of that Aaron first and then Moses would die without going into the land. |
| (0.25) | (Num 19:21) | 1 tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.” |
| (0.25) | (Num 15:27) | 1 tn The Hebrew text has וְאִם־נֶפֶשׁ אַחַת (veʾim nefesh ʾakhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins. |
| (0.25) | (Num 14:18) | 4 sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation. |
