Discovery Box1 Samuel 25:28
Context25:28 Please forgive the sin of your servant, for the Lord will certainly establish the house of my lord, because my lord fights the battles of the Lord. May no evil be found in you all your days!
Exodus 1:21
Context1:21 And because the midwives feared God, he made 1 households 2 for them.
Numbers 25:13
Context25:13 So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God, 3 and has made atonement 4 for the Israelites.’”
Numbers 25:2
Context25:2 These women invited 5 the people to the sacrifices of their gods; then the people ate and bowed down to their gods. 6
Numbers 7:11
Context7:11 For the Lord said to Moses, “They must present their offering, one leader for each day, 7 for the dedication of the altar.”
Numbers 7:27
Context7:27 one young bull, one ram, and one male lamb in its first year, for a burnt offering;
Numbers 7:1
Context7:1 8 When Moses had completed setting up the tabernacle, 9 he anointed it and consecrated it and all its furnishings, and he anointed and consecrated the altar and all its utensils.
Numbers 11:1
Context11:1 10 When the people complained, 11 it displeased 12 the Lord. When the Lord heard 13 it, his anger burned, 14 and so 15 the fire of the Lord 16 burned among them and consumed some of the outer parts of the camp.
Numbers 11:1
Context11:1 17 When the people complained, 18 it displeased 19 the Lord. When the Lord heard 20 it, his anger burned, 21 and so 22 the fire of the Lord 23 burned among them and consumed some of the outer parts of the camp.
Numbers 6:8-15
Context6:8 All the days of his separation he must be holy to the Lord.
6:9 “‘If anyone dies very suddenly 24 beside him and he defiles 25 his consecrated head, 26 then he must shave his head on the day of his purification – on the seventh day he must shave it. 6:10 On the eighth day he is to bring 27 two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting. 6:11 Then the priest will offer one for a purification offering 28 and the other 29 as a burnt offering, 30 and make atonement 31 for him, because of his transgression 32 in regard to the corpse. So he must reconsecrate 33 his head on that day. 6:12 He must rededicate 34 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 35 but the former days will not be counted 36 because his separation 37 was defiled.
6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought 38 to the entrance of the tent of meeting, 6:14 and he must present his offering 39 to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, 40 6:15 and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their 41 grain offering and their drink offerings. 42
Nehemiah 12:10-11
Context12:10 Jeshua was the father of 43 Joiakim, Joiakim was the father of Eliashib, Eliashib was the father of Joiada, 12:11 Joiada was the father of Jonathan, and Jonathan was the father of Jaddua.
[1:21] 1 tn The temporal indicator וַיְהִי (vayÿhi) focuses attention on the causal clause and lays the foundation for the main clause, namely, “God made households for them.” This is the second time the text affirms the reason for their defiance, their fear of God.
[1:21] 2 tn Or “families”; Heb “houses.”
[25:13] 3 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
[25:13] 4 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
[25:2] 5 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.
[25:2] 6 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
[7:11] 7 tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”
[7:1] 8 sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).
[7:1] 9 tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from כָּלָה (kalah). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (לְהָקִים, lÿhaqim). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.
[11:1] 10 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 11 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 12 tn Heb “it was evil in the ears of the
[11:1] 13 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 14 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 15 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 16 sn The “fire of the
[11:1] 17 sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the
[11:1] 18 tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. With this blunt introduction the constant emphasis of obedience to the word of the
[11:1] 19 tn Heb “it was evil in the ears of the
[11:1] 20 tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.
[11:1] 21 tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”
[11:1] 22 tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the
[11:1] 23 sn The “fire of the
[6:9] 24 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
[6:9] 25 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
[6:9] 26 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
[6:10] 27 tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.
[6:11] 28 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
[6:11] 29 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
[6:11] 30 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
[6:11] 31 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
[6:11] 32 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
[6:11] 33 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
[6:12] 34 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
[6:12] 35 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
[6:12] 36 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
[6:12] 37 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
[6:13] 38 tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.
[6:14] 39 tn Heb “he shall offer his offering” – the object is a cognate accusative.
[6:14] 40 sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the
[6:15] 41 tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow.
[6:15] 42 sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
