¹ tn Or “separated.”

¹ tn Or “separated.”

¹ tn Heb “they were not separated from their desire.”

⁴ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.

¹ tn Heb “who had separated from the uncleanness of the nations of the land to them.”

² tn Or “defiled”; cf. ASV “profane”; NAB “impious”; NCV “separated from God.”

² sn Hades is a place of torment, especially as one knows that he is separated from God.

¹ tc The translation reads the Hiphil singular וַיַּבְדֵּל לוֹ (vayyavdel lo, “separated for himself”) rather than the Niphal plural וַיִּבָּדְלוּ (vayyibbadÿlu, “were separated”) of the MT.

¹ tn Heb “and Amaziah separated them, the troops who came to him from Ephraim, to go to their place.”

¹ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

² tn Heb “whose God” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.

² tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons.

¹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

² sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

³ sn The angels were to form one piece with the lid and not be separated. This could be translated “of one piece with” the lid, but it is likely the angels were simply fastened to it permanently.

³ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

¹ tn Heb “and his house where he lived, the other court [i.e., as opposed to the great court], separated from the house belonging to the hall, was like this work [i.e., this style of architecture].”

³ sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.

¹ tn The vav (ו) consecutive on the perfect tense not only carries the nuance of instruction forward to this clause, but also marks this clause out as a summary of what has taken place, i.e., by doing all this ritual Moses will have separated the Levites from the people for God’s own possession.

¹ tn The verb is הִבָּדְלוּ (hibbadÿlu), the Niphal imperative of בָּדַל (badal). This is the same word that was just used when Moses reminded the Levites that they had been separated from the community to serve the Lord.